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                                  B"H
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                         L'CHAIM - ISSUE # 676
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                           Copyright (c) 2001
                 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, 2001             Balak            15 Tamuz, 5761
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                              More Memory

Forty GB hard drive. 128 MB SDRAM, 600MB CD's.

In today's jargon these terms deal with the amount of memory a computer
hard drive has, the amount of random access memory, or how much
information can be stored externally. Can you imagine a memory that
stores, say close to two thousand years of history, experiences and
emotions?

The collective Jewish memory has this unusual and state-of-the-art
ability. We are beginning the time known as the "Three Weeks" from the
17th of Tamuz (July 8 this year) to the Ninth of Av-Tisha B'Av (July 29
this year). During these three weeks many calamities befell the Jewish
people, the most devastating of which was the destruction of the first
and second Holy Temple on the Ninth of Av.

In the times of the Second Holy Temple, on the seventeenth of Tamuz, the
Romans breached the walls of the city of Jerusalem.  For the next three
weeks the city was besieged until finally, on the ninth of Av, the Holy
Temple was actually burned by the Roman General Titus.

After celebrating numerous Jewish holidays, you might well point out
that our festivals aren't just cerebral experiences, happenings in
history that stay put in the past. Oftentimes, the mitzvot associated
with a particular holiday actually help us relive the experience as our
ancestors did.  It's like using the right computer codes to access and
later store important data in our memory.

Reliving an experience is true, too, of the "Three Weeks." During the
period of mourning for the destruction of the Holy Temple, we become
mourners.  No weddings or other joyous celebrations take place, we
refrain from cutting our hair, wearing new clothes, even eating a new
fruit upon which the blessing of "shehe-chyanu" (...Who has sustained
us...) would be said.  The mourning process is only interrupted for
Shabbat, a day on which joy must prevail.

On the first of the month of Av, our mourning intensifies.  On the Ninth
of Av, we truly act as mourners, sitting on low stools, not greeting
others, etc.  In computer terms, you might call these actions "memory
enhancers."

But the truth is, that adding on to, enhancing or accessing the memory
is not the most important part of such a powerful tool. Remaining
connected to the source is. Because if any memory, computer or human,
becomes disconnected before it has a chance to be stored properly, that
memory doesn't have a chance.

Whereas a little over a decade ago, 40 megabytes of memory, a 512K RAM
(and 5 ¼ floppy discs with 360K) were all considered state-of-the art,
today such computers and hardware would only exist in a museum of modern
history! Just as with computers, times they are a changin'. In previous
generations our focus during this three week period was on the
destruction of the Temple and the exile of the Jewish people. Today,
however, as we stand literally at the threshold of the Redemption, these
three weeks should be used to study more about the Redemption process
and the Messianic Era, to do more mitzvot in general and acts of
goodness and kindness in particular, and to rejoice in the knowledge
that soon we will open the door and actually greet Moshiach!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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As related in Balak, when Bilaam went to curse the Jewish people, he
woke up early in the morning "and saddled his donkey."

Bilaam was a very important personage, and was accompanied by an
entourage of Moabite princes and leaders. Why, then, did Bilaam perform
such a menial task himself?

Rashi, the foremost Torah commentator, explains: "From this we see that
hatred causes disregard of proper conduct." Bilaam hated the Jews so
intensely and was so eager to curse them that he disregarded the usual
mores of society.

All this hatred, however, did not ultimately help him, as Rashi
continues: "Declared G-d: Wicked one, Abraham their father has already
preceded you, as it states, 'And Abraham arose early in the morning and
saddled his donkey.'" When Abraham set out to what he thought would be
the sacrifice of his son Isaac, he too "arose early and saddled his
donkey." Abraham's actions thus "canceled out" Bilaam's evil intent and
protected the Jewish people.

What exactly was Bilaam trying to accomplish? Surely he knew that G-d
would not allow him to curse the Jews, for he had already been warned:
"Only the word which I shall say to you, that shall you do." However,
Bilaam hoped to somehow provoke G-d's anger against His people and
damage His love for them. Bilaam was a master of incitement. When he saw
that it would be impossible to curse the Jews within the natural order,
he attempted to "disregard proper conduct" and circumvent convention.
Bilaam figured that after the Jewish people had sinned in the desert,
G-d would also "disregard proper conduct" and stop showing them His
attribute of loving-kindness.

Bilaam's faulty logic was derived from blind hatred. However, G-d said
to Bilaam, "Wicked one, Abraham their father has already preceded you."
In other words, in the merit of Abraham, the Jewish people are deserving
of blessing within or without the natural order. For Abraham's actions
also transcended the "usual" way of doing things.

The Torah portion of Balak expresses the transformation of curse into
blessing: "The L-rd your G-d would not listen to Bilaam, but... turned
the curse into a blessing to you, because the L-rd your G-d loved you."
Bilaam's hatred for the Jews caused him to "disregard proper conduct";
conversely, a Jew's love for G-d should prompt him to observe Torah and
mitzvot even beyond the letter of the law, with dedication, devotion and
commitment. This love must be so intense that it can even transform evil
into good.

When a Jew is strongly connected to G-d, it arouses a reciprocal love
from on High; curse is turned into blessing, and G-d's love for His
people is revealed.

                             Adapted from Vol. 28 of Likutei Sichot

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                             SLICE OF LIFE
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                A Nice Jewish Girl Who's A Karate Champ

                             by Miriam Karp

The diminutive Sara-Rivka Ernstoff can often be found involved in one of
many womanly arts: cooking a creative health food Shabbat repast,
playing with her baby, leading a La Leche League meeting, or
home-schooling her children. But watch out, this dynamo can pack a
punch!

A five-time USAAU National Champion in Kata, she has been practicing and
teaching karate for 25 years. How did she make the transition from
globe-trotting to world championships and studying with her Sensei in
Japan, to walking the family donkey past the olive groves and winery
near her home in the Judean hills of Israel?

Sara-Rivka started studying karate at age 17, and by age 19 her talent
and hard work had her participating in national championships. In spite
of her success, she was plagued with a sense of emptiness. When someone
suggested that she pray, Sara-Rivka replied, "How can I pray if I don't
believe in G-d?" She was encouraged to pray anyhow, and found some
comfort. Figuring, "Since I'm Jewish, I might as well pray Jewishly,"
she bought a prayerbook and randomly said prayers.

The dry goods store where Sara-Rivka bought her green belt was manned by
a personable Chasid, Rabbi Zhia Zuber. Upon finding out she was Jewish,
he invited her to join his family for Shabbat. She declined, but
returned often for new belts. With each new level attained in karate and
each additional belt purchased, Sara-Rivka received another Shabbat
invitation. But each time she declined.

Preparing for tryouts for the World Championship Team (after reaching
the level of a third degree black belt), Sara-Rivka noticed that they
were scheduled for Rosh Hashana. She informed the officials she could
not participate, and asked for an alternate date, which she was
promised. In the end the date wasn't changed. She sued the AAU.

A team of 30 Jewish lawyers from the ADL and AJC took the case to
Federal Court and won. But Sara-Rivka found herself blacklisted. "My
competitive career was over. I was never again able to compete
internationally, although I was a Pan American Gold Medal winner and had
often been on international teams. I was shocked into realizing who my
real friends were. My karate associates turned their backs on me, and 30
lawyers I'd never met worked thousands of hours for free."

With her spunk and forward-looking vision, she rebounded.  "I decided I
wanted to live a Jewish life and show everyone my pride in being a Jew,
but how? I went back to Rabbi Zuber's store and accepted a Shabbat
invitation. That started a path of learning and growing that continues
to this day. Eleven years after meeting Rabbi Zuber he officiated at my
wedding to Moshe, a nice Jewish computer progammer from Miami."

Moshe and Sara-Rivka bought a house in Sharon, Massachusetts, a rural
suburb of Boston. There, they met the Rebbe's emissaries in Sharon,
Chabad shluchim Rabbi Chaim and Sara Wolosow. "The Wolosows showed us
that Judaism can be fun. Staying up all night building a giant Chanuka
menora, preparing Purim packages, letting us give to the community,
which helped us feel an integral part of the community. We felt they
honestly cared about us as individuals. Rabbi Wolosow would take the
time to listen to my questions and concerns and thoroughly discuss them
with me."

Moshe's job led to a move to Columbia, Maryland. For 18 months the
Ernstoffs enjoyed being part of the warm community that shluchim Rabbi
Hillel and Chani Baron had helped foster, and they grew closer to the
decision to make aliya.

"Sharon was like a cocoon. But in Columbia, we began to see that we
wanted much more of a vibrant Jewish community for our children. I'd
been ready for aliya, but now Moshe was getting serious." A trip to the
Holocaust Museum left Moshe in tears and brought to the fore his
feelings that "We don't belong here. We belong in Israel."

Three years ago, the Ernstoffs decided to build a home in Tekoa, a West
Bank neighborhood of about 275 families, approximately a 20 minute
(pre-intifada) drive east of Jerusalem.

Sara-Rivka speaks earnestly about living in Yesha (Judea-Samaria), or as
she deadpans, "the Wild West."  "I wanted to live here. I asked myself,
'What can I personally do?' Now there are seven more Jews here. Daily, I
am strengthening our hold on the land."

So, what is life like under fire? "It's very hard. Especially the
mothers feel the fear and anxiety. We pray a lot. We try to practice
what we preach, and constantly work on strengthening our faith and trust
in G-d. But when you're awakened by machine guns, you wonder where they
are and it's really hard.

"There are nice things happening, too. We get calls and e-mails from all
over the world. People are praying for us, writing letters of protest,
holding rallies. A non-Jewish group in Ohio sent us bullet-proof vests
that the residents share. We feel the unity of our Jewish family, and
the caring of other concerned people."

Fighting darkness with light, Sara-Rivka has been busy filling the
activist Chabad role she learned in Sharon and Columbia. "When we moved
to Tekoa the Chabad shul was in a trailer.  We worked to double the
shul's population and bring in a rabbi. And now it's  housed in a proper
building.

"We have organized giant public menora lightings, children's rallies and
Lag B'Omer parades, and we celebrate all Jewish and Chasidic holidays
with Chabad-style gusto. I'm gratified that we're helping make a
difference."

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                               WHAT'S NEW
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                         Israel Solidarity Trip

Chabad of the Upper East Side (New York City) has planned a solidarity
trip to Israel leaving Saturday night, August 4, through August 12. It
includes a meeting with Knesset members, jeep tour, kayaking, special
Shabbat program, meeting with settler families and touring with a
licenced tour guide. In a letter inviting people to register, Rabbi Ben
Tzion Krasnianski writes: "Five million of our brothers and sisters are
living as our representatives on the front line, protecting our homeland
for the whole Jewish people. Today they feel abandoned. The airport in
Israel is empty, the hotels are empty and the streets are empty. For the
first time in 53 years Jews are being attacked, wounded and murdered on
a daily basis for the crime of being Jewish. History will record what we
knew and what actions we took at this crucial moment. Just by showing
up, just by being there, we could make a huge difference. We can't
imagine how grateful and how appreciative our brethren are when tourists
come and visit...the question is not How could we go at a time like
this, the question is How could we not go..." For more information and
reservations call immediately (212) 717-4613.

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                            THE REBBE WRITES
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                     16th of Cheshvan, 5734 (1973)

...Here I wish to refer to one point in your latest letter, where you
wrote about the difference between the Six Day War and the so-called Yom
Kippur War, in that G-d's miracles were more obvious in the Six Day War,
etc.

As a matter of fact, there were ample miracles, and quite obvious ones,
in the last war.  The overall miracle, which has now been revealed,
although not overly publicized, is the survival after the first few days
of the war, when even Washington was seriously concerned whether the
Israeli army could halt the tremendous onslaught of the first attack.
Slowly and gradually some details are being revealed also in the Israeli
press as to how serious was the danger in those early days of the war.

The greatest miracle was that the Egyptians stopped their invasion for
no good reason only a few miles east of the Canal!  The obvious(1)
military strategy would have been to encircle the few fortified
positions in the rear, and with the huge army of 100,000 men armed to
the teeth, to march forward in Sinai, where at that point in time there
was no organized defense of any military consequence.  This is something
that cannot be explained in the natural order of things, except as it is
written, "The dread of the Jews fell upon them," in the face of their
intelligence reports about the complete unpreparedness of the Jews in
Israel at that time.

There are also scores of reported miracles in various sectors of both
fronts, which need not be recounted here.

The essential point of this whole tragic war is that it could have been
prevented, and, as in the case of medicine, prevention is more desirable
than cure.  For, at first glance, the accomplishments of the physician
in curing the sick seem more impressive by the dramatic results than
preventive medicine where there could be some delusion that sickness
would somehow be avoided, but in truth it is much better, of course, to
be spared the pain and anxiety of sickness altogether, by immunization.
The latter approach is the way of G-d, as it is written, "All the
sickness...I will not afflict upon thee, for I, G-d, am thy physician"
(Ex. 15:26).

Now it is quite evident how important and urgent was the appeal made
last summer, centered on the verse, "Out of the mouths of babes and
infants You have ordained strength (oz), to still the enemy and
avenger."  All the more so since in the present situation the "enemy and
avenger" has made no secret of his intentions.

If recent events will have taught everyone the basic lesson that Jews
have no one to rely upon except G-d Himself, and that the real strength
of our people lies in the Torah and mitzvot, called "oz," as it is
written, "HaShem oz l'amo yitein" - then the sacrifices will not have
been in vain.  Certainly every one of us must redouble our efforts to
bring this realization closer to all our fellow Jews everywhere....

1. A similar strategy brought full victory to the Germans over France in
a few days.

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                            RAMBAM THIS WEEK
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15 Tamuz 5761

Positive mitzva 118: restitution for sacrilege

By this injunction we are commanded that whoever unintentionally uses
Temple property or eats some holy thing must make restitution with the
addition of one-fifth of its value. It is contained in the Torah's words
(Lev. 5:16 and Lev. 22:14): "And he shall make amends for the harm he
has done in the holy thing, and shall add a fifth part to it"; "If a man
eats of the holy thing unwittingly, then he shall put the fifth part,
etc."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Sunday is the fast of the Seventeenth of Tamuz. On that day, Moses
descended from Mount Sinai and saw the Jewish people sinning with the
Golden Calf, prompting him to break the Tablets of the Law. Years later,
five calamitous occurrences befell our forefathers on the same date,
beginning with the breaching of the walls of Jerusalem and culminating
with the destruction of the Holy Temple. (Both Temples were destroyed on
the Ninth of Av.)

The Seventeenth of Tamuz begins the three-week period known as "Bein
Hametzarim," literally "Between the Straits." It is a time of mourning
when no weddings are scheduled and we refrain from listening to music.

At this time, when the loss of "G-d's Chosen House" is more keenly felt,
it is customary to increase our learning about the Holy Temple. In the
Written Torah, this involves studying Chapters 40-43 in the Book of
Ezekiel, and in the Oral Torah (the Talmud), Tractates Tamid and Midot.
Maimonides' "Laws of the Temple" are also studied during this period.

The Midrash relates that "The Holy One, Blessed Be He said: The study of
it [the Temple] is as great as its building... Let them busy themselves
studying the Temple's form, and I will consider it as if they are
actively involved in its erection." Similarly, in a discussion of the
sacrifices, the Talmud relates: "He who studies the laws of the
sin-offering is considered as if he has offered one."

Studying the laws of the Holy Temple thus allows us to actively
participate in rebuilding it, even during the exile.

It is also desirable to give extra charity during the Three Weeks, as it
states, "Great is charity, for it brings the Redemption nigh."

In such a way Biblical prophecy will be realized: "Zion shall be
redeemed with judgment, and those that return to her with righteousness
(literally 'charity')," for it is through "judgment" - the study of the
Torah's laws - that Jerusalem will be redeemed, and the Jewish people
will return to the Holy Land, in the merit of their charity.

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                          THOUGHTS THAT COUNT
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The L-rd put a word in Bilaam's mouth... (Deut. 23:5-7)

Bilaam's prophecy is unique, in that it was uttered by a non-Jewish
prophet who was forced to foretell of the gentile nations' ultimate
subservience to the sovereignty of King Moshiach. Bilaam's words are
also considered part of Isaiah's general prophecy concerning the
Messianic era, when even the non-Jewish royalty will honor and serve and
Jewish people: "And kings shall be your foster fathers, and their queens
your nursing mothers; they shall bow down to you with their face toward
the earth, and lick the dust of your feet."

                                                   (Likutei Sichot)

                                *  *  *


You shall see but the utmost part of them, and shall not see them all
(Deut. 23:13)

It is only if one looks at a "part" of a Jew, a small detail of his
make-up, that one might notice any flaws; if he is considered as a
whole, no defects will be visible.

                                                       (Ohel Torah)

                                *  *  *


According to this time it shall be said of Jacob and of Israel what G-d
has done (Deut. 23:23)

It is from this verse that Maimonides derived that prophecy would return
to the Jewish people. Bilaam's prophecy was uttered in the year 2488
after the creation of the world; accordingly, the ability to prophesize
would be restored to the Jews 2488 years later. This corresponds to the
year 4976 (785 years ago or 1216), the era of Rabbi Shmuel the Prophet,
followed by Rabbi Eleazar Baal HaRokeach, Nachmanides, the Ravad, Rabbi
Ezra the Prophet, Rabbi Yehuda the Chasid and others; indeed, prophecy
flourished in the generation of the Baal Shem Tov and his disciples. In
our generation, the Rebbe has prophesied that the time of our Redemption
has arrived.

                                                  (Peninei HaGeula)

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                            IT ONCE HAPPENED
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The streets in the Jewish section of Saragossa were bustling with
activity. The benevolent king of Spain was coming to visit! Everyone was
caught up in the excitement.

The Jews were very grateful for the religious freedom the king granted
them, and the fact they were allowed to be full participants in the
economy of the country. Thus it was no surprise that the king was
genuinely beloved by the Jewish community.

All of the streets had been decorated with brightly colored banners in
preparation for the royal visit. But the Jews of Saragossa had another
custom as well: Whenever the king came, the entire populace would come
out to greet him. The most distinguished members of the community would
lead the procession, carrying the synagogue's Torah scrolls as a sign of
respect.

As is customary among Sephardic Jews, the cases in which the Torah
scrolls were stored were made of olive wood or plated with silver and
gold and set with precious gems. However, as Jewish law prohibits
transporting a Torah scroll for anything other than a mitzva, the sexton
of the synagogue would remove the scrolls and put them away in storage
before the king's visit. Thus in actuality, the Jews welcomed the king
with elaborately beautiful yet empty cases. This practice had been going
on for generations.

One time the king held a big party in the royal palace, with many
important personages in attendance. In the course of the festivities,
the king happened to mention how respected he was by his subjects. "Even
the Jews treat me with reverence," he boasted. "Whenever I visit they
greet me with their Torah scrolls, the holiest of all their
possessions."

Now, one of the king's advisors was an apostate Jew, who hated his
Jewish brethren intensely. For many years he had been waiting for a
chance to cause trouble for them, and this looked like the perfect
opportunity. "Your Majesty prides himself that the Jews honor him with
their Torah scrolls," he whispered to the king. "But what you don't know
is that those beautiful cases are empty!"

The king became immediately incensed. "If what you say is true," he
vowed angrily, "bitter will be the fate of all the Jews under my
sovereignty. Not one will be allowed to remain in this land."

That same day the king announced that he would visit the Jewish sector
the following morning. Indeed, he would investigate for himself what was
inside those cases.

That evening, after everyone had gone home from the synagogue, the
sexton opened the holy ark and removed the Torah scrolls from their
cases. Everything was now ready for the king's visit.

For some reason, however, the sexton found it very difficult to fall
asleep. After hours he finally dozed off, only to have a very disturbing
dream: an old man with a long white beard was commanding him to get up
at once and run to the synagogue. The man's face shone like an angel.
"If you value your life and the life of all your brethren, hurry up and
put all the Torah scrolls back in their cases. And make sure that no one
sees what you are doing." With that the old man disappeared and the
sexton woke up.

Extremely agitated, he rushed off to the synagogue and did as he had
been told. Still trembling from the intensity of the vivid dream, he
returned home satisfied at having successfully fulfilled his mission.

Morning came, and the king was due to arrive. The royal carriage wended
its way through the streets of Saragossa with the king's advisor - the
apostate Jew - seated next to him. As was customary, all the Jews came
out to welcome their beloved monarch and demonstrate their respect. At
the head of the procession strode the leaders, carrying the exquisitely
bejeweled Torah cases.

Suddenly, the king turned to the head of the Jewish community and
ordered him to open them up. "I want to see the Torah scrolls
themselves..."

A hushed silence fell over the crowd. "We are lost!" the Jews thought in
unison. The apostate regarded the scene with satisfaction, an evil smile
playing on his lips. Finally, after so many years, he had succeeded in
getting his wish...

As the Jews silently prayed that G-d save them from destruction the
cases were opened. A miracle had occurred! Every scroll was right where
it belonged.

The king's anger was now focused on his advisor, the apostate Jew, who
was shaking with fear. In a loud voice the king described the vicious
plot he had schemed against them, and apologized publicly for having
doubted the Jews' faithfulness for even a moment. The humiliated advisor
was stripped of his position, and the king promised that he would never
again allow anyone to speak against his loyal subjects, the Jews.

From that time on the Jews of Saragossa celebrated that day as an
auspicious holiday of thanksgiving and salvation.

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                            MOSHIACH MATTERS
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"Though I have set a limit to 'the end,' and it will happen in its time
regardless of whether they will do teshuva [repent] or not... the scion
of David [Moshiach] will come if they keep just one Shabbat, because the
Sabbath is equivalent to all the mitzvot."

                                       (Midrash Shemot Rabba 25:12)

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                 END OF TEXT - L'CHAIM 676 - Balak 5761
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