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                         L'CHAIM - ISSUE # 1239
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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 21, 2012     Vayeilech         5 Tishrei, 5773
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                            The One and Only

Yom Kippur is described in the Torah as "achat bashana" - once in a
year. It is a unique day for the Jewish people as a whole and each
individual Jew in particular. For Yom Kippur is a day of oneness.

Part of its distinctiveness is that Yom Kippur unites the Jewish people
and makes them "one." In addition, Yom Kippur unites the Jewish people
with the One G-d. We see this unity clearly at the close of the prayers
on Yom Kippur, when Jews the world over cry out together in one voice,
"Shema Yisrael - Hear, O Israel," thereby proclaiming our belief in One
and Only G-d.

At the very end of Yom Kippur, one solitary long shofar blast is
sounded. United as one again, we cry out "Next year in Jerusalem." For
this one blast reminds us of the sounding of the great shofar which will
herald the final Redemption.

The inner desire of all Jews (and, according to Jewish philosophy, the
will of the Jews reflects the inner will of G-d), is for the Redemption
to come. Why do we want the Redemption? In the times of Moshiach the
intrinsic goodness and G-dliness within everyone and everything will be
revealed. There will be only good in the world-perfect health,
harmonious relationships, prosperity, delicacies in abundance, world
peace, serenity. The Redemption will benefit and affect the entire
world, Jew and non-Jew, animate and inanimate.

In generations gone by, great Jewish leaders have declared that various
minor adjustments to our spiritual service needed to be made in order to
"deserve" the Redemption. The Rebbe said that on a national level all of
these repairs have been accomplished. Our job now is to stand ready to
greet Moshiach and to prepare for the long-awaited Redemption through
the performance of mitzvot (commandments), good deeds, Torah study.

On Yom Kippur in particular, the day of "kippur" - atonement, what is
required of us, what is necessary? Each one of us must return to G-d,
Who is One and Who is totally one with the Jewish people. This return is
accomplished simply by turning toward G-d. One simple movement in G-d's
direction suffices, for when we desire to come closer to G-d, G-d helps
us along this path.

But, let no one get the mistaken impression that since "we are one,"
especially on Yom Kippur, an individual needn't make the personal effort
to come closer to G-d. For, each individual is of utmost importance, as
as reflected in the Jewish teaching that each of us is obligated to say,
"The world was created for me."

On Yom Kippur we commemorate G-d's acceptance of our repentance
following the sin of the golden calf. Thus, on the very first Yom
Kippur, G-d gave us the "replacement set" of first tablets containing
the Ten Commandments. When we received the first tablets at Mt. Sinai,
the Torah describes the atmosphere as one of unity, the Jewish people
were "like one person with one heart."

We can unite with each other and with G-d by taking a lesson from the
heart. The Hebrew word for heart is "lev," whose numerical value is 32.
The Hebrew word for respect is "kavod," which also has the numerical
value of 32. To be like one person with one heart, we must respect each
other. Respect does not mean agreement or sameness. For, as the Talmud
states, there are no two people with the same opinion. We might not
accept or comply with the other person's opinion. But this difference of
opinion mustn't get in the way of respecting the other person.

May this Yom Kippur, and even before, bring us to experience the
ultimate respect for each other, for G-d and for all of His creation
with the revelation of Moshiach and the final Redemption, now.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Vayeilech, speaks about the holy ark of the
Tabernacle, carried about by the Jews for their 40 years in the desert,
and which afterward occupied a central position in the Holy Temple.
"Take this book of the law, and put it at the side of the ark of the
covenant of the L-rd your G-d, that it shall be there as a witness," the
Torah states. One opinion of our Sages holds that the book Moses is
referring to, the Torah scroll, was put in the ark together with the
tablets of the Ten Commandments, and the other opinion holds that the
Torah scroll was placed next to the ark. In any event, either inside or
next to it, what is significant is that the Torah scroll was placed
inside the Holy of Holies.

The Holy of Holies, therefore, contained two versions of G-d's Word -
the written letters of the Torah scroll, consisting of ink painstakingly
transcribed by Moses' hand onto parchment, and the Hebrew letters of the
tablets of the law - letters engraved on stone by a Divine hand.

The letters of the Ten Commandments were not ordinary letters that a
person could chisel into a stone surface. The tablets themselves were
miraculous, as the letters could be read the same way from either side
simultaneously. In addition, the "hollow" letters engraved on the
tablets, such as the samech and final mem, seemed to hover in their
places, impossible for a human being to duplicate.

It is quite logical, considering all the miracles connected to the Ten
Commandments, that the tablets were placed in the Holy of Holies. Many
other miracles occurred in the Holy of Holies, among them the fact that
the ark itself took up no physical space; although it measured exactly
the number of cubits specified in the Torah, if one measured the
distance between the ark and the wall of the Holy of Holies, the ark
seemed to occupy no space at all. Above and not limited to the
boundaries of time and space, the purpose of the Holy of Holies was to
spread G-d's light in the physical world, past the outer limits of the
Temple, past the borders of Jerusalem, over the entire world and all its
inhabitants.

But why was an ordinary Torah scroll, ink on parchment, also given a
place in the Holy of Holies? The purpose of the Torah is to elevate the
world and make it holy through performing the Torah's 613 commandments.
No aspect of the physical world is beneath the Torah's jurisdiction and
concern; the most insignificant detail of our lives is significant and a
force for good when we live according to G-d's blueprint, the Torah. The
letters of the Torah scroll, ordinary ink on the skin of a kosher
animal, point to our ability to turn even the most mundane elements of
our lives into something higher. The inclusion of the Torah scroll in
the Holy of Holies teaches us that our ordinary world is the vehicle
through which we are to carry out G-d's Divine plan for creation.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                          The Badge of Courage
                        by Rabbi Moshe Kempinsky

In 1944 the German army overwhelmed Hungary and immediately began their
satanic job of eliminating the Jewish people. Adolph Eichman entered
Budapest and began his mission of murder in the efficient and
calculating manner that was so much a part of him. The Nazis entered the
Hungarian city of Satmar and gathered all the Jews into the designated
ghetto. Within a short period of time these Jews were sent by cattle-car
to the death camps of Auschwitz.

Naftali Stern was a young married, man, a 34-year-old cantor in the
Kehilat Yearim synagogue in Satmar. In that fateful month of May, his
wife Bluma and his four children, Gittel 14, Tzvi Hirsch 10, Moshe 9 and
Azriel Yosef 6, were taken to the death camp of Birkenau.

They never came back.

He was standing on the same line with them at the entrance to the camp.
They shuffled forward until they stood before an elegantly dressed Nazi
officer. The man, Dr. Mengele, with his Nazi cap tipped arrogantly to
the side, whistled the Blue Danube Waltz as he chose which wretched
souls would be sent to their deaths and which into the slave labor
camps. Naftali's wife and children were sent to the ovens and he was
sent to the Wolfsburg labor camp.

It was in that camp that thousands of prisoners were forced to dig
tunnels and trenches to serve as a defensible bunkers for the retreating
German army and high command. So began endless days and nights filled
with difficult work and starvation regimens.

As Rosh Hashana approached, Naftali Stern decided to bring the other
inmates together for Rosh Hashana services. He sold his daily ration of
bread in order to obtain concrete sacks and some pencils. He cut the
sacks into small squares and began to write the whole Rosh Hashana
service in a scrawl. For no explainable reason the German guards allowed
the service to take place.

The service that followed was described in an article by Dr. David
Halivni in the summer of 2001:

"I, too, was an inmate in Wolfsburg, and I remember the prayer service.
The service was held in an overcrowded hall, and - still a young man of
sixteen - I could not push my way in and remained outside. But what went
on inside left a deep impression. This was the only time that we were
permitted to gather together in the camp and pray out loud. The prayers
that were uttered on that day were the traditional ones, composed in a
different age and under very different conditions. Nevertheless, among
the traditional prayers, one was uttered as a prayer of the heart with a
unique kavana (intent), unique to the incomparable conditions of the
prayers."

This event would not recur, and by Yom Kippur the Nazis took the inmates
on a grueling seven kilometer march to a work area. Naftali was
overwrought over the Yom Kippur that would pass unobserved. The thought
of not being able to fast was very difficult for him. In an article in
the newspaper "Arba Kanfot" his memories of that day are recalled:

Naftali Stern remembered the words of his pained prayer.  "Master of the
world, You wrote in Your Holy Torah regarding Yom Kippur 'And you shall
afflict your souls' (Leviticus 23:27) and further You wrote 'Take
therefore good care of yourselves' (Deuteronomy 4:15). My Creator and my
Holy One, which of the two must I keep? If I continue the fast I will
die and will not be able to complete the second Divine request. I want
to fast but you are not letting me. You don't let me but I will
nevertheless fast ... I may be rebelling against Your will but I pray
that You will give me the strength to fight Your will."

In later years Naftali remembered that this prayer came from a deep
place within him as a pained sigh. He also remembered that he felt the
Divine response immediately and was given the strength to continue
reciting the Yom Kippur service by memory.

It was with this same strength of faith and vision that he kept hidden
on his body the torn sack pages of his Rosh Hashana Machzor (prayer
book). Naftali Stern survived the camps, re-established a family and
moved to Israel. In his final years he gave his precious Machzor to the
Yad Vashem Museum.

When presenting the disintegrating papers, Naftali said that he was
donating them to Yad Vashem for safekeeping. He stressed that it was
vital that future generations understand that in spite of the survivors'
harrowing experience during the Holocaust they maintained their spirit,
embraced their Jewish identity and never lost hope.  In a trembling
voice Naftali said,  "I pray that each subsequent generation will stay
true to their Jewish identity and be a link in a long chain."

This people is made up of countless heroes and heroines like Naftali
Stern. The yellow Star of David that the Jews were forced to wear on
their chest in the Ghettos was intended to be a badge of shame. On the
other hand their human hearts beating in their chests filled with faith
and determination was their badge of courage.

As we stand here over six decades after Naftali Stern finished creating
his Machzor, we turn to G-d in fervent prayer:

"Master of the World, Your people are about to enter Your throne room on
this Yom Kippur. Ignore all those things that some may wear as a badge
of shame. They have been forced, coerced and enticed to wear those
things by the power of their Exile. Look to their hearts. There You will
find the courage that befits Your people.

                   Reprinted with permission from www.shorashim.com

*********************************************************************
                               WHAT'S NEW
*********************************************************************
                             New Emissaries

Rabbi Yehoshua and Esty Hecht recently moved to Washington, DC where
they will open a Chabad House for students and faculty at the American
University. Rabbi Zalman and Devorah Laufer have arrived in to
Providence, Rhode Island, to provide programming for youth and young
adults. Rabbi Menachem Mendel and Nechama Dina Brikman have moved to the
northeastern Tzehala and Ganei Tzehala neighborhoods of Tel Aviv,
Israel. Rabbi Levi and Sonia Wolvovsky recently moved to Florence, Italy
to serve as emissaries in Italy's Tuscany region. Rabbi Mendel and
Shterna Sara Shemtov have arrived in Elgin, Illinois to establish
Chabad-Lubavitch of Elgin and Hoffman Estates, suburbs of Chicago

*********************************************************************
                            THE REBBE WRITES
*********************************************************************
                        Freely translated letter

                      6th of Tishrei, 5750 [1989]
            To the Sons and Daughters of Our People Israel,
                     Everywhere, G-d Bless You All!


Greeting and blessing:

It is customary to "open with a blessing," in this instance, a blessing
for a chasima (sealing) and g'mar chasima (final sealing) for a good and
sweet year.

It is after Rosh Hashana and we have already entered the new year. At
all times, even when a person's knowledge and actual conduct are
satisfactory, he should constantly strive to invest his time in further
study, and thus to improve his conduct (his thought, speech, and
action). Surely this applies at the threshold of a new year, which
reminds us that it is necessary to strive toward a new and more elevated
level of perfection in our daily life.

...Both miracles and nature are expressions of G-dliness. Nature too
emanates from G-d. He created and fixed the laws of nature and uses them
as a means to control the world. What distinguishes miracles from nature
is that miracles are out of the ordinary, a higher order of existence
than G-d usually reveals. The Hebrew word for miracle, "nes," also means
"uplifted," raised above and exalted. Thus, a miracle is an occurrence
which introduces a higher frame of reference into creation, elevating
the world beyond its natural limitations.

These two approaches, the natural and the miraculous, must be reflected
in the behavior of every Jew. We must exhibit both a natural pattern of
behavior and a miraculous pattern of behavior.

Even a Jew's natural pattern of behavior involves absolute adherence to
the directives of the Torah. However, inasmuch as it is his ordinary
conduct, it is limited by the bounds of his human potential.

G-d, however, grants a Jew an additional potential to serve Him through
a miraculous pattern of behavior, allowing him to transcend his natural
limits. This does not mean that a person merely improves himself
slightly or even greatly, in the spirit of the directive that "in holy
matters, one should always ascend higher," by increasing his commitment
to sessions of Torah study, undertaking a new hiddur (enhancement) in
the performance of a mitzvah (commandment), or the like. Rather, it
means that he changes entirely, adopting a totally new and more elevated
pattern of behavior.

"All Jews are presumed to act in an upstanding manner." Thus, we can
assume that each Jew utilized the month of Elul, the month of
stock-taking, to correct all his deeds of the previous year and to
elevate them to the level of completion and perfection.

We can also assume that he was granted a full measure of pardon,
forgiveness, and atonement, and was inscribed - and that inscription was
sealed - for a good year in all matters....

It is now demanded of each Jew - man, woman, and child - that he work
with himself and elevate himself to a plane so new and so high that his
conduct in this year will be miraculous when compared to his conduct in
the previous year.

This miraculous pattern of behavior - serving G-d (through Torah,
prayer, and mitzvos) in an unlimited manner - must pervade every aspect
of our conduct, including the mitzvos between man and G-d, the mitzvos
between man and his fellowman, beginning with the mitzvah to "love your
neighbor as yourself," and also the mitzvos that are connected with
non-Jews and with the world at large.

G-d relates to the Jewish people "measure for measure." Accordingly, it
is understood that a miraculous pattern of behavior on the part of a Jew
arouses a miraculous pattern of Divine behavior and draws down unlimited
Divine blessings upon himself, both as an individual and as a part of
the Jewish people as a whole, and upon the world at large.

May each individual's acceptance of firm and powerful resolutions
regarding all the above be considered by G-d as if these resolutions
have already been carried out. In particular, this is true, since we
have already experienced several days of the new year and one can assume
that the above has already begun to be carried out. And may the meaning
of the acronym resulting from the name of this year be fulfilled quite
literally, so that "this will be a year of miracles."

May it also include the most vital miracle, the miracle of the true and
complete redemption led by our righteous Moshiach, when there will be
even greater miracles than those which occurred during the exodus from
Egypt. Thus our Sages interpret the verse, "As in the days of your
exodus from Egypt will I show you wonders" - the miracles of the
Messianic age will be "wonders" when compared to the "days of your
exodus from Egypt."

May G-d fulfill the heartfelt prayer of each Jew and of the Jewish
people as a whole - and bring the true and complete redemption in the
immediate future.

*********************************************************************
                               WHO'S WHO
*********************************************************************
Yona (Jonah) the prophet was the son of Amitai and hailed from
Gat-Chefer. He lived during the times of the first Holy Temple. He was a
student of Elisha the Prophet who was a disciple of Elijah the Prophet.
G-d told Yona to    travel to Nineveh in Assiriya, to warn its
inhabitants to repent. Yona did not want to fulfill this Divine mission
because he feared it would bode ill for the Jewish people. He tried to
flee by ship to Tarshish but was swallowed by a huge fish. He prays to
G-d to be saved and then fulfills the original mission G-d sent him on.
The Book of Yona is read on Yom Kippur as the Haftorah.

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This Shabbat marks the anniversary of the passing of Rebbetzin Chana
Schneerson, mother of the Lubavitcher Rebbe. She passed away on 6
Tishrei, 1964.

Rebbetzin Chana was born in 1879 in Nikolaiev, near Odessa. In 1900, she
married the renowned scholar and kabbalist, Rabbi Levi Yitzchok
Schneerson. They had three sons.

In 1939 Rabbi Levi Yitzchok was arrested because of his energetic work
to preserve religious observance; a year later, he was exiled to
Kazakhstan. When Rebbetzin Chana learned of her husband's location, she
joined him, despite the difficulties and danger involved.

Rabbi Levi Yitzchok passed away in exile in 1944. In 1947 Rebbetzin
Chana succeeded in emigrating from the Soviet Union to the U.S.

From Rebbetzin Chana's memoirs about Yom Kippur in exile in Kazakhstan:

"On Yom Kippur, my husband, a Rumanian Jew, and I, enclosed ourselves in
our room. It is hard to set down on paper the emotions and the spiritual
states that we experienced on that day.

Suddenly, we became aware of strange eyes peering at us through the
window. As soon as the Rav realized what was going on, he went over to
the door and threw it open wide. Our unexpected guest turned out to be a
young Lithuanian Jew, also in exile.

Here, in exile, this young fellow worked as a wagon-driver. He related
to us that while driving his wagon, he had caught a glimpse of the Rav
and was struck by his appearance. He had decided to find out who this
person was and where he lived. The lad felt that if he could be
privileged to be with the Rav on this holiest of days, it would ease the
weight of his sorrows and be a balm for his soul. Somehow, our young
visitor had managed to locate us.

Half an hour later we heard a knock on the door. We opened it to find a
frightened woman who, like the wagon-driver, yearned to be in the Rav's
presence on this day. Not allowing the fast to deter her, she trudged
four km in order to reach our house...

*********************************************************************
                          THOUGHTS THAT COUNT
*********************************************************************
And Moses went (Deut. 31:1)

"To the house of learning," explains the commentator in the Targum.
Before Moses began his address to the Children of Israel he went to
verify what he was about to teach. From this we learn that one must
never rely on his own memory when deciding a matter of Jewish law; one
must always consult the proper sources to make sure that the decision is
correct.

                                                (Lubavitcher Rebbe)

                                *  *  *


But I will assuredly hide My face on that day (Deut. 31:18)

A person can only hide if the other person is unaware of his presence.
It's not hiding if we know beforehand that someone is concealing himself
in a certain spot, even if he is well hidden from view. This knowledge
gives us a better grasp of the exile in which the Jews find themselves.
We, having been forewarned, can better deal with the darkness because we
know that G-d can be found even as He hides His face.

                                                    (Baal Shem Tov)

                                *  *  *


And they will say on that day, is it not because my G-d is not in my
midst that these evils have overtaken me? (Deut. 31:17)

Every Jew must believe that G-d is with him and within him wherever he
goes, even in times of trouble. It is only when our belief falters and
we forget G-d's presence that "these evils" are given the opportunity to
occur.

                                   (Rabbi Simcha Bunim of Pshischa)

*********************************************************************
                            IT ONCE HAPPENED
*********************************************************************
The day before Yom Kippur the air in the city of Lubavitch was already
permeated with the holiness of the day. Reb Shmuel, a respected scholar
and chasid, sat in a corner of the shul (synagogue) swaying in prayer
when the door swung open and a peddler entered the room. He threw
himself down on a bench and tossed his pack on the floor. Reb Shmuel
inquired, "How are you, brother?"

"Oy," sighed the man. "The exile is dark and terrible. Just today I was
walking past the mansion of Squire Lobomirsky. Everyone knows his evil
reputation. Whenever I pass that place, I walk as fast as I can to get
away from it. Suddenly, some one cried out, 'Hey, Jew!' My blood ran
cold. Thank G-d, it was only the squire's servant, who wanted to buy a
scarf from me. He told me about a Jewish family imprisoned in the
squire's dungeon. They owe him rent, and if they don't pay by tomorrow,
they'll all be killed. If only I had that money...what a terrible and
dark exile."

By the time the man had finished his tale, Reb Shmuel had left the shul;
soon he was knocking at the gates of the squire's mansion. "I must speak
with His Excellency," he said to the guard. He was allowed to enter and
he proceeded to the room where Lobomirsky sat. When the squire saw the
Jew, he was infuriated: "How dare you enter my house! What do you want,
Jew?"

"I want to know what is the debt of that poor, unfortunate family you
have imprisoned."

The ruthless landowner's eyes lit up with the thought of lining his
pockets with the money. "Let me think about it," he smiled slyly and
began to calculate: "Well, there's the debt, then there's all the money
I put out to feed the whole brood, then there's the penalty payment;
there's also the money required to cancel their hanging - it would have
provided good entertainment." At the end of his "calculations," Reb
Shmuel was faced with an exorbitant sum.

"Somehow G-d will help me raise that sum," Shmuel replied to the
smirking Lobomirsky.

It was getting late. Reb Shmuel went from door to door, telling everyone
about the plight of the imprisoned family, and although they were as
generous as possible, they themselves were poor. When he had finished
his rounds, Reb Shmuel had a pitifully small sum in his hands. "This
will never do," he thought to himself. "I must do something else, and
fast."

He was walking aimlessly, thinking of his next move, when he looked up
and found himself in front of a tavern. The sound of loud, drunken
voices emerged from within, and Shmuel was seized with the thought that
just perhaps his money was waiting for him inside, if only he could
figure out how to get it. As soon as he entered, he was sickened by the
smell of liquor and stale smoke. A group of card players looked up,
surprised to see a Chasidic Jew in their midst. "What do you want, Jew?"
"I am here on a mission of mercy. The lives of an entire family hang in
the balance. I must raise a large sum of money." One of the players
replied, "Well, if you can down this beaker of vodka, I just might give
you this money," and he pointed to a towering stack of gold coins. Reb
Shmuel was never much of a drinker, but what choice did he have? He
downed the vodka, and true to his word, the card player handed over the
money. In quick succession, the other players offered their winnings if
he would drink two more huge cups of vodka.

Reb Shmuel's eyes were beginning to cross, but the glimmering piles of
coins steadied his resolve. An hour after he had entered the tavern, he
staggered out with his pockets bulging and stumbled in the direction of
the squire's mansion.

The squire couldn't believe his eyes, but he greedily accepted the gold
and released the grateful family who had barely escaped death.

Reb Shmuel could barely put one foot in front of the other; his eyes no
longer focused, but, he still remembered the holy day. He managed to get
to the shul, where he promptly collapsed in a heap. The worshippers were
dressed in their white robes, looking so much like the ministering
angels. They were startled to see Reb Shmuel snoring away, dressed in
his weekday clothes which showed evidence of his tavern experience.
"What could have come over him?" they wondered.

Reb Shmuel lay asleep throughout the evening of prayers which marked the
beginning of the holiest day. His snoring provided a constant
accompaniment to the heartfelt prayers rising from the congregation. The
prayers ended, Psalms were recited, and the shul emptied out. Reb Shmuel
slept on.

At the first morning light, the worshippers returned to the shul for the
long day of prayers. Reb Shmuel was beginning to stir. They watched
curiously as he opened his bleary eyes and stood up. Walking straight to
the bima, Reb Shmuel banged on the wood with his fist, and in a booming
voice, exclaimed: "Know that G-d, He is the L-rd; there is none other
then Him."

The congregation fell into confusion. What was Reb Shmuel doing reciting
the words of the Simchat Torah prayers?! Why, didn't he realize that
today was Yom Kippur? Suddenly the rabbi rose and turned toward the
congregation: "Leave Reb Shmuel alone. He has far outpaced us. With the
great deed he has done, his atonement is complete, and he is waiting for
us at Simchat Torah!"

*********************************************************************
                            MOSHIACH MATTERS
*********************************************************************
At the close of Neila, after the Yom Kippur service, we declare "Shema
Yisrael" and "G-d is the L-rd" - statements that emphasize the oneness
of G-d with our material existence. This oneness will be realized as we
conclude "Next year in Jerusalem," with the coming of the Redemption.
Furthermore, as the Previous Rebbe explained, the intent of that
statement is not that we must wait until next year for the Redemption to
come. Instead, the Redemption will come immediately and, as a natural
result, next year, we will celebrate the holiday in Jerusalem.

                              (The Rebbe, the eve Yom Kippur, 5752)

*********************************************************************
              END OF TEXT - L'CHAIM 1239 - Vayeilech 5773
*********************************************************************

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