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                         L'CHAIM - ISSUE # 1174
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                           Copyright (c) 2011
                 Lubavitch Youth Organization - L.Y.O.
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             THE WEEKLY PUBLICATION FOR EVERY JEWISH PERSON
   Dedicated to the memory of Rebbetzin Chaya Mushka Schneerson N.E.
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        June 10, 2011         Beha'aloscha         8 Sivan, 5771
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                          Strike the Last Word

The U.S. House of Representatives operates under rules of parliamentary
procedure. These rules may seem strange to those of us not familiar with
how they work. Even their names can be confusing: point of order,
question of privilege, yield the floor, etc.

In order for any business to occur, these rules and procedures must be
followed. Each action is directed by the Speaker. A representative rises
and is asked for what purpose he or she rises. He then states that
purpose, and then action follows: the representative can speak, someone
can object, and so on.

One of the reasons for "rising" (that's one of the terms) is to "strike
the last word."

"Strike the last word" means "get in the last word." That is the
representative requests to "strike," which here means to take or have
(think of "strike the last blow") the last word - to offer an amendment
(thus changing the wording of a bill).

This allows the representative to speak for five minutes - rules say you
can talk about an amendment for only five minutes. It's an unwritten
rule that after the five minutes, the amendment will be withdrawn
(hence, pro forma - it also prevents an opponent from having five
minutes for rebuttal). So it's a clever way to get an extra five minutes
to talk about a bill - or whatever.

What does it mean in a spiritual sense to "strike the last word"?

When a representative rises to "strike the last word," the intent is not
to change the legislation; the intent is to increase our understanding
of it or clarify its meaning.

So, too, in each area of our Jewish observance, we can "strike the last
word."

In general terms, this means adding something to our lives on a regular
basis that takes "just five minutes," like saying the bedtime "Shema"
before going to sleep, putting on tefilin each weekday morning, looking
carefully for kosher symbols on food labels when grocery shopping, or
reading a Jewish teaching each day.

In more specific terms, this can mean to "strike the last word" for a
mitzva (commandment) that we are already performing. This can be
accomplished by adding to the beauty, the meaning, the power of the
mitzva. Our Sages call this  hiddur mitzva - beautifying the mitzva,
making it more glorious, more important. We do this by performing the
mitzva in the best way possible, through not being satisfied with the
minimum. It's qualitative, not quantitative.

Take, for instance, reciting a blessing or prayer. "Strike the last
word" by understanding the words that you are saying or making sure that
each word is pronounced accurately. Hiddur mitzva in Torah study might
be to fully grasp the nuances and implications of the subject being
studied before moving on.

As in so many conversations, then, as when Congress debates a bill, so
too in our Jewish observance, it's important to not only have, but to
"strike the last word."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Behaalotcha, is read after the holiday of
Shavuot, on which we celebrated the giving of the Torah. It begins with
the command to Aaron the High Priest to light the menora in the Holy
Temple. Rashi, the great Torah commentator, explains that Aaron's job
was to kindle the lamps "until the flame was able to rise up by itself."
The lights of the menora had to be self-sustaining.

This command is symbolic of the task of every Jew, each of whom is
likened to a menora, whose function is to illuminate the world around
him. A menora consists of two parts - the candles or flasks of oil which
are actually lit, and the base into which they are placed. The Jew is
also made up of two such components - the holy Jewish soul, and the
physical body the soul inhabits. The Torah states, "The soul of man is
the candle of G-d." The corporeal body is only the vessel from which the
Jewish soul may shine forth to illuminate the physical world.

Just as Aaron kindled the lamps in the Holy Temple, so does G-d light
the Jewish spark within every Jew. G-d sends the soul down into this
world and ignites it, giving it the power to illuminate and to sustain
itself.

Yet G-d does not want man to rely solely on the Divine boost he gets
from above. The world was created imperfect, for man to perfect through
his actions. G-d grants us free will to utilize our talents and
abilities to this end. The service of the Jew is to imbue his
surroundings with holiness and G-dliness through the study of Torah and
the performance of mitzvot (commandments).

But how can we claim that our actions are performed of our own
initiative, when the initial "spark" is "activated" by G-d? This problem
is resolved by the Talmudic dictum which states that "assistance has no
substance." Although G-d "assists" the individual by animating the
inert, physical body with a G-dly soul, this in no way bestows an
advantage when it comes to the moral choices a person must make. Man's
job is to bridge the distance between the spiritual aid he receives from
above, and the lowly physical world. This is done by converting that
G-dly energy into concrete, positive deeds.

G-d created the world in such a way that only man, through his actions,
can uncover the spirituality hidden within. G-d lights the menora in
every Jew to enable him to bring holiness into his own personal life and
to positively influence his surroundings, until those sparks are also
self-sustaining. This process will ultimately reach its culmination with
the coming of Moshiach and the final Redemption, speedily in our days.

                    Adapted from the works of the Lubavitcher Rebbe

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                             SLICE OF LIFE
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                             Pay It Forward
                           by Chava Tombosky

It was Friday morning when my family learned that my father was in
critical condition in a hospital in Chico, California. Within two hours
we were on a plane headed to Chico for Shabbat.

What is in Chico, California? Nothing except a hospital, a small
college, a Starbucks coffee house, and of course, a Chabad House.

We called the Chabad rabbi, Mendy Zweibel, to tell him about our
emergency. Despite the fact that his wife Chana had come home just that
day from the hospital after having a baby, he invited all nine of us to
spend Shabbat with his family. This young couple was hugely
inconvenienced, and clearly just adjusting to a new baby added to their
family of three young children. Yet, without any hesitation at all, they
invited us with open arms into their home for two days.

Please understand, we are not an easy bunch! We are emotional, we are
loud, and we are quite honest about our feelings. To put it mildly, when
we came home from the hospital that Friday night after witnessing our
father's untimely passing, we weren't shy about our grief.  If there's
one thing the Shallmans are not good at, it is composure during crisis.
After crisis we are the best to have around, but during a crisis, we are
a melodramatic, hot-blooded tearful bunch. (Mostly it is me doing the
hysterical rambling, but I feel better making it sound like it is all of
us, so I don't seem too insane. You can surely exclude my brothers from
this, mostly it's my sisters and me. Okay it is mainly me.)

I really wanted to apologize to the Zweibels for having to deal with
such an awfully awkward and unbearable Shabbat. I felt so bad that we
disrupted their family time, this woman's recovery time, this sweet
rabbi's private time. Of course, I had clearly traumatized their
children with my ranting, crying fits. Leaving them a donation just
didn't seem enough. I really wanted to repay them with something,
anything. But what do you get a family who has seen you at your worst,
welcomed you into their home unexpectedly, and even walked far in the
middle of the night to deliver food to a family they had never met at
the hospital only minutes after they have learned their father died? You
pay it forward. Because if it's one thing Chabadniks do best, it is
realizing that every good deed is there to pass on to another person in
need.

Three weeks after my father's passing I had the privilege of sharing in
this couple's gift that they had given to my family. I received a call
from a relative. Her dear friend was flying into Los Angeles from Israel
to be with his sister who was in hospice near my home. She asked if I
would host her friend. I was getting ready for Rosh Hashana and
preparing for a trip to Chico for my father's memorial. But I remembered
the rabbi and rebbetzin in Chico and their kindness. I did not hesitate
to welcome my new guest.

Upon arriving to my home, his voice crackled as he relayed the sad news
that his sister had died that very night.  I was so sad for him. Yet, at
the same time I was so very grateful that I could return the favor by
sharing my home with him in this most difficult time, as Rabbi and Mrs.
Zweibel had done for my family less than one month prior. And because I
had the privilege of having such great role models, I knew exactly what
to do. I even offered to let him express himself using whatever
emotional tantrums he felt like using to let off some steam. (He didn't
have the urge to participate in any loud tirades that resulted in
embarrassing outbreaks.)

The gentleman sat shiva (seven days of mourning) while staying at my
home and I insisted his family come and stay with us for Shabbat as
well.  His niece and I cried over losing our parents in the same month.
We laughed about the irony of circumstances that revolved around our
good fortune to meet each other even if it was as a result of her
mother's passing. I even got to send over dinner to the shiva house and
re-pay the favor of feeding mourners, as so many had done for my family
only a few weeks earlier.

In all my years, I have never ever had anyone stay at my home with this
particular situation.  What a strangely providential series of events
that allowed for me to re-pay this great mitzva (commandment) back.  My
family and I will forever be in the Zweibel's debt for their kindness
and their hospitality.  Words cannot truly express my thanks towards
them for opening their home, and for modeling this mitzva with so much
grace and kindness.  May they be given many blessings for their kindness
and continue the Rebbe's work as lamplighters for anyone in need through
the Rohr Chabad Jewish Center at Chico State University in California.

                       Reprinted from the N'Shei Chabad Newsletter.

    Chava Tombosky is a screen-writer, independent film producer, and
    the author of a Blog for the Algemeiner Journal entitled "My Big Fat
    Jewish Life." Chava is also a noted lecturer on Jewish women's
    issues, and offers her listeners a refreshingly honest and down to
    earth perspective on Judaism and Torah values. She is currently
    working on her first single entitled "Eternally Hopeful" which she
    has dedicated in her father's memory as well as her first book, a
    dark comedic memoir entitled "Falling From Eden."

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Avraham and Miriam Denisov arrived recently in Moscow, Russia, to
work in the Mesivta High School, a boarding school for Jewish boys from
throughout the former Soviet Union. Rabbi Mendel and Chaya Ceitlin will
be arriving soon in Metairie, Louisiana, where they will working at the
Chabad Jewish Center, focusing on community outreach. Rabbi Levi and
Rochel Leah Stein will be moving to Carolina, Puerto Rico, where they
will be bolstering the work of Chabad of Puerto Rico.

                               New Torahs

The Chabad Spanish Center in Coral Springs, Florida, recently completed
a new Torah scroll. It was dedicated by Mr. Arel Tasa. The Chabad of
Arizona regional headquarters in Phoenix,  Arizona, completed a new
Torah scroll. The new Torah was dedicated by Mr. Bob Sarraf in honor of
a speedy recovery of his wife Nazine Sarraf.

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                            THE REBBE WRITES
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                         26 Tammuz 5725 [1965]

Blessing and Greeting:

I am in receipt of your letter of July 13th, in which you ask for
guidance how to influence an old friend who had been quite frum
[religious] in the past but has weakened in his conviction.

Needless to say, it would be difficult for you to accomplish much by way
of correspondence alone. Therefore, it would be well for you to find
some mutual friends on the spot, who could exercise their influence in
the desired direction, while your correspondence with the party in
question would act as a further stimulus from time to time, being guided
by the mutual friends on the spot as to when and what to write to your
friend.

As a general observation, I want to tell you of my experience which has
convinced me that in most cases such as you describe, the true reason
for the weakening in the convictions was not the result of a more
profound study or deeper insight, but rather on the contrary, it came as
a result of the fact that the convictions which one has held have proved
an obstacle to the enjoyment of certain material aspects in life. And,
human nature being what it is, one wishes to appease one's troublesome
conscience by trying to find faults with the convictions and spiritual
aspects.

In view of the above, the most effective approach in most cases is not
to attempt to debate the spiritual matters, convictions and beliefs, but
rather to try to bring the person closer to the kind of daily life and
activity which bring their fruits also in this material world. I have in
mind an activity in the Jewish community, or in the field of kosher
education in particular, where he could see the good results of his
work, and at the same time gain personal satisfaction from his success.
The discussions mentioned above would only be of secondary importance,
so as not to leave any of his questions unanswered.

What has been said above is in general terms which would apply to most
cases. However, there are undoubtedly special factors connected with the
individual himself, especially with his personal character, etc.
Therefore, any action directed at influencing him should first be
consulted with people who know him personally and would know his
reaction to such efforts.

A further point which is also valid almost always is that in such a
situation a wife or a fiancée can accomplish a great deal, perhaps not
so much directly as indirectly. This should therefore also be considered
as a channel of influence. For as I gather from your letter, the person
in question is still single. Therefore, it would be very well for him if
his friends could find him a suitable shidduch [match].

Incidentally, insofar as "scientific proof" that the Torah is G-d-given
is concerned, which seems to both your friend, the fact is, however
strange this may seem, that the best proof is still the oldest, namely
that the Torah was transmitted from generation to generation in an
unbroken and uninterrupted chain of tradition, from the time of the
Divine revelation at Mt. Sinai and the giving of the Torah in the
presence of 600,000 adult male Jews (several million Jews in all), to
the present day. There is no stronger scientific verification of any
fact than the Revelation at Mt. Sinai, which has been attested to by so
many witnesses from generation to generation.

With blessing,

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                            WHAT'S IN A NAME
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ACHIYA means "G-d is my brother." One of King David's warriors was named
Achiya (I Chronicles 11:36). Achiya of Shilo, a prophet in the times of
King Jereboam (I Kings 11:29), was born in Egypt during the Jewish
people's enslavement there. He lived an exceedingly long life that
enabled him to be the teacher of Elijah the Prophet. He revealed himself
to the Baal Shem Tov and taught him Kabala for 10 years after which he
told the Baal Shem Tov that he must reveal himself and the new teachings
to the world.


ANAT means "to sing." In Judges (3:31) Anat was the father of Shamgar,
an Israelite Judge. Today, however, it is used primarily as a feminine
name.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Many of us are already involved in making plans for the summer. We
consider the weather, prices, accommodations, attractions.

But, there should be many other concerns on our list of considerations.
If we're away over Shabbat, is there a place we can hook up with that
will allow us to celebrate Shabbat in the proper spirit? Will there be
kosher food for body and soul?

When we look for a day camp or overnight camp for our children, we must
make sure to check into the atmosphere of the camp. A Jewish camp run on
authentic Jewish ideals can not only fill our children's hours with
healthy activities for their bodies and minds, but for their souls as
well. At a Jewish camp, run on Torah ideals, a Jewish child can learn to
be proud of, and love, his heritage in a positive, hands-on environment.
Unencumbered by books and desks and black-boards, Judaism literally
comes to life through stories, songs, activities and practical mitzvot.

Vacation time is the perfect time to check out the really important
"attractions" in life. Experience a traditional Shabbat, bask in the
sunlight of mitzvot (commandments), swim in the deep pool of Torah
study.

Include Torah and mitzvot at the top of your list of considerations this
summer for you and your family.

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                          THOUGHTS THAT COUNT
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                         Ethics of the Fathers

Ethics of the Fathers, a section of the Mishna containing ethical
guidelines and rules governing moral behavior, is introduced by a
detailed account of the transmission of Torah down through the
generations. Although non-Jewish thinkers have also produced works on
ethics and codes of conduct, our Sages wanted to emphasize the Divine
origin of the sayings contained in the Ethics of the Fathers.

                                                        (Bartenura)

                                *  *  *


All of Israel have a share in the World to Come (introduction to Ethics
of the Fathers)

Every Jew - righteous and not so righteous - deserves reward just for
being Jewish. A portion of the World-to-Come is his just by virtue of
belonging to the Jewish people. Without a proper Torah education, an
untutored Jew's mitzvot (commandments) performance may be lacking. Yet
he is still part of the nation of Israel and deserving of eternal life.
Even the simplest Jew is full of mitzvot, like seeds of a pomegranate,
by the weight of Jewish fate and responsibility.

                                 (Blossoms, by Rabbi Yisroel Rubin)

                                *  *  *


Be of the disciples of Aaron...loving your fellow creatures, and
bringing them near to Torah (Ethics 1:12)

One must never make the mistake of thinking it permissible to adjust the
Torah to the level of those who may be disaffected or estranged from
Judaism, in an attempt to bring them closer to observance of Torah and
mitzvot. It is forbidden to alter or deviate from any part of the Torah.
Judaism must remain in its entirety. Our efforts must lie in bringing
alienated Jews closer to the authentic Torah.

                                            (The Lubavitcher Rebbe)

                                *  *  *


Shimon his son said:...not learning is the main thing, but doing. (1:17)

In short, theory is not as important as practice. Our own Jewish
community seems to be sinking by the sheer weight of its own wordiness.
Conferences, conventions, and commissions continue to grind out reams of
paper with endless words. We bemoan, we bewail, we diagnose and
prescribe. But all these are no substitute for actions and deeds of
meaning.

                                (Ethics from Sinai, Rabbi I. Bunim)

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                            IT ONCE HAPPENED
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Reb Moshe Zvi of Savran was once on visit to Berditchev where he stayed
at the house of his father-in-law, a chasid by the name of Reb Moshe
Yosef Chodorov. The craftsmen of the town at the time were busy deciding
on the regulations that would govern their newly-found Chevrah Tehillim,
a comradely fraternity whose chief aim was to bring together groups of
artisans to chant the Psalms in unison. Once agreed upon, their
regulations were entered for posterity in the pinkas, the community
register. Most of the members of the fraternity were unlearned, though
honest and God-fearing. And in case in any future communal situation
they should require the services of someone more learned than
themselves, they asked two of the respected young married scholars of
the town to add their names to the list of members, and these two young
scholars obliged.

When the founders of the Chevrah Tehillim heard that Reb Moshe Zvi of
Savran was in town they decided to send him the pinkas with the request
that he append his signature to their newly-inscribed regulations; And
if he wanted to add or change anything they had written, they indicated
that their agreement was assured in advance. One of their two young
scholarly members was chosen to be honored with this mission. When he
arrived at the lodgings of the visiting Rebbe, he found that there was
already an erudite caller sitting importantly there: a local heavyweight
pedant, a veritable genius.

When this pillar of learning heard that the new arrival had joined the
commoners as a member of their Chevrah Tehillim, he turned to him in
amazement and exclaimed: "What on earth are you doing in a Chevrah
Tehillim? Leave Psalms for the artisan and the simple folk who can do no
better. You should be reserving your talents for the Talmud and the
legal codes, not spending your time on Psalms!"

"And since when should a Torah scholar not read the Psalms?" challenged
the young man. "You recall what the Midrash says on the verse from
Psalms: "May the words of my mouth find acceptance." On this verse the
Midrash elaborates that King David prayed that whoever read the Psalms
should be accounted in the sight of heaven as of equal worth with him
who engaged in the study of the intricate laws of purity and impurity."

Replied the pedant: "And I once heard from the mouth of a prominent
scholar that this Midrash says that King David made a request; it does
not say that his request was accepted. In support of this view, allow me
to cite another case in which we see that King David made a request that
was not granted. For we find in the Talmud - Tractate Bava Batra - that
'There were seven people whose bodies were not overcome in the grave by
worms.' And the Talmud goes on to say: 'There are those who say that the
same applies to King David, as it is written, 'My flesh too dwells
secure.' Another view holds that David prayed for this." From this we
see that this was only a request of his but that it was not granted."

Reb Moshe Zvi of Savran had been listening quietly to this dialogue, but
these last words of the pedant were more than he could bear in silence.

"Who is it you say whose prayer was not granted?" he exclaimed
excitedly. "Are you talking about David, King of Israel?! Woe is me,
that I should hear such words. And besides, your prominent scholar
friend has misunderstood the meaning of that passage from the Talmud.
The Sages had listed the seven people who were granted this privilege
without having requested it, while 'David prayed for this.' Because it
came to him as the result of his request, his name does not appear among
the seven. This passage, therefore, proves the very opposite of your
thesis. The prayer of David was accepted!"

With that Reb Moshe Zvi of Savran took the pinkas in hand, opened up at
the page on which the artless worshippers had entered the statutes of
their Chevrah Tehillim, and signed there with gusto.

                        Reprinted from A treasury of Chasidic Tales

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                            MOSHIACH MATTERS
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Whenever the holy Rebbe Reb Simcha Bunim of Pshischa would go to sleep,
he would put his talit (prayer shawl) and tefilin near his bed. One of
his close disciples asked about this custom and he explained, "Since we
believe that Moshiach is coming any second, it is possible that while
I'm resting, the good news that Moshiach has arrived will suddenly be
heard. I want to be ready to go with Moshiach to the Holy Land and not
stay in this bitter exile for an extra second. I am all my assets, but
my talit and tefilin I have to take, so I keep them close to me."

                                              (Siach Sarfei Kodesh)

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             END OF TEXT - L'CHAIM 1174 - Beha'aloscha 5771
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