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                         L'CHAIM - ISSUE # 1185
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                           Copyright (c) 2011
                 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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        August 26, 2011          Re'eh               26 Av, 5771
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                               The Shvitz

With a grunt and a moan, you brace yourself for the heat of the steam
room. You lower yourself into the steaming water, letting yourself
relax, allowing all of the tension and stress to slowly seep away. You
sit and sit and site and  shvitz. The ahhh comes later, with the cool,
refreshing water libation, eagerly sprinkled over the entire body. Who
could ever imagine that such a deluge could be so enjoyable? Only those
who have experienced the shvitz first hand.

The modern day version of the "shvitz bath" is the summer months in 80
or 90 degrees (fahrenheit) plus weather - high humidity makes the
analogy even closer. Going from your air conditioned office or shopping
center to the asphalt paved parking lot where, upon spotting your car,
you first open the windows to begin getting the car temperature to drop
from 100 degrees to 95. In such weather even those silvery, reflective
window shields don't help much. But when you've driven a little, and the
air conditioner is working at full power, ahhh.

Or perhaps you've been working out in the back, doing some gardening.
You get so hot that you retreat to the shade of a tree, twirling the
slice of lemon and ice cubes in your iced red zinger. Ahh, that feels
good. You can feel the cool liquid coursing through your veins. You feel
like every sip entering your body is a fountain. You can't imagine that
you would be more wet if you were in the swimming pool.

We only fully appreciate the air conditioning or the cool drink when we
have first experienced the intense heat.

The shvitz bath, the intense heat, humidity, discomfort, are the
challenges G-d gives us. The refreshing water, the cool air or chilled
drink is the growth and the heightened perspective that we have once we
have come through the challenge. Even if we didn't overcome the obstacle
as successfully as we would have wanted, we have new-found insights and
knowledge, we have stretched and grown because of them.

We subject ourselves to the "shvitz" because we know its purifying
effects and the intense pleasure we derive from coming out of it.

Of course, no one wants to be challenged by G-d. In fact, we beseech G-d
not to challenge us, as King David, the Sweet Singer of Israel cried
out, "Do not bring tests upon me." True, running a marathon or attaining
a certain level of knowledge are challenges we accept willingly, but
those are self-imposed, when we feel we can "handle" them.

No one wants challenges from without. But when those challenges present
themselves, they have a purpose. Jewish teachings explain that when
misfortune befalls a person he should examine his deeds and see where he
can make a "tikun" - an improvement. Much like the shvitz, they are not
punishments but opportunities for growth and refinement. An opportunity
at the end of the day to say, "Ahhh."

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The commandment to give tzedaka (charity) appears twice in this week's
Torah reading, Re'ei. Significantly, each time the Torah mentions this
commandment, the verb it uses is "doubled."

The first commandment is "You shall surely open your hand to your
brother," which is written in Hebrew, "Open, you shall open your hand to
your brother." The second commandment is "You shall surely give him,"
written "Give, you shall give him."

Our Sages deduced from this double phraseology that the obligation to
give tzedaka is not limited to one occasion. Rather, a Jew must give
again and again, throughout his life. On the words "You shall surely
open your hand" Rashi, the foremost Torah commentator, notes, "even
several times." On the words "You shall surely give him" he comments,
"even 100 times."

In fact, the two verses refer to two different aspects of the mitzva
(commandment) of tzedaka. The first verse is directed to the giver. The
Torah appeals to him, "You shall not harden your heart or shut your hand
from your needy brother...You shall surely open your hand." The person
giving the tzedaka must work on overcoming his Evil Inclination.

The second verse, however, concerns the act of giving itself. The
emphasis here is on the poor man's needs, and the obligation to provide
him with whatever is necessary.

This helps explain why, in one instance, Rashi comments "even several
times," while in the other he observes "even 100 times":

A specific number can only be suggested for an act that is measurable.
It is meaningless to assign a number to how many times a person must
attempt to overcome his Evil Inclination, as it is an ongoing, life-long
struggle. In this case, "even several times" is specific enough. By
contrast, "even 100 times" implies that the poor man's needs are varied
and many.

On a deeper level, there are two ways a person can fulfill the mitzva of
tzedaka. The first involves battling the temptations of the Evil
Inclination. The second consists of just doing it, pure and simple.

However, there is an advantage in the first method, as the struggle
against the Evil Inclination serves to arouse the soul's vast and
unlimited powers. Choosing to do good, in spite of one's natural
inclinations, reveals the G-dly soul's infinite strength and capacities.

By giving tzedaka, particularly during the coming month of Elul, when it
is customary to give more than usual, every Jew will merit to be
inscribed in the Book of the Righteous, leading to the Final Redemption,
as "Israel will only be redeemed through tzedaka."

                                Adapted from Likutei Sichot, Vol 34

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                             SLICE OF LIFE
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                   It Takes a Smile to Change a Life
                           by Chava Tombosky

Every single act we do, every decision we make with regard to our
behavior, affects our lives as a microcosm and as a macrocosm. Even the
tiniest gesture, like a smile, can change our own fate and possibly the
fate of the world in an enormous way.

When I was five years old, my parents were trying to make the decision
of where they would send my brother and me to school. My parents were
hoping to send us to the local public school, but my mother had made a
request to the school board to send me to a different district with
other Jewish kids whom I had had as friends. The school board refused to
accommodate my mother's request and insisted I go to the recommended
public school that had shared my zip code. "If you want your daughter
with Jewish kids, then we suggest you move," was their recommendation.

At the time, my father was practicing medicine and was visited weekly by
a jovial rabbi who spent his Fridays bringing grape juice and challah to
the patients and Jewish doctors. Each week, without fail, my father
would receive Rabbi Newman's visit followed by this question - "Nu, Dr.
Shallman, where will you be sending your children to learn Aleph Bais?"
And each time my father would say the same thing, "My kids are toddlers,
I think we have time."

After two years worth of Friday visits, the time had come. My parents
had to make the decision of where they would be sending me to
kindergarten. That Friday Rabbi Newman came for his weekly visit with
his weekly question, and my father responded: "Nu, Rabbi, what do you
got?"

"I thought you'd never ask," replied the rabbi. He invited my parents to
an open house for a Jewish day school called "The Hebrew Academy" in
Orange County. My parents were very impressed and signed my brother and
I up.

For years I always wondered what inspired my parents, who were reform
Jews, to put their two children into a traditional Jewish day school
where half of their children's day would be spent on Judaic studies that
included Torah text and lessons on Jewish laws. It was a school that
celebrated Israel, and Torah values daily, not just the three times a
year as we did in our family. The school did not in any way represent
the lifestyle we had at home. My mother and I barely lit Shabbat
candles. The most Jewish thing we had was a statue that looked like a
"Chai" hanging on the mantle and stale Manishewitz matza from Passover
three years prior hiding in the cupboard. Sometimes we would eat at the
local "kosher style" deli, and once each year on Chanuka we would light
our Menora followed by presents. Our Judaism was hardly part of our
lives except by association, of course.

Obviously, this decision completely reshaped my life. I was consumed
with my Judaism on a daily basis that led to a very real journey, which
created the path I am on today. Finally I asked my dad what made him do
it.

My father recounted the moment he knew The Hebrew Academy was our home.
He was waiting for my mother to come out of a meeting when he happened
to see the third grade class being let out for the day. The rabbi bent
down and whispered gentle words of encouragement to each child, followed
by a smile before dismissing them to the bus. Children walked past my
father with a twinkle in their eye and my father said it was the most
moving experience he had ever watched. It was at that moment he said he
knew that what he wanted for his children was a school that would foster
their love for Judaism, and for themselves for the sake of their self-
esteem, and for their own self- pride. He knew we would have that as he
watched it being demonstrated by Rabbi Dubinsky that day.

To think that one man's smile changed another man's life, which was an
innocent act that the Rabbi never even thought twice about. He probably
never even knew anyone was watching him.

What happens to you as a macrocosm, can affect your microcosm even by
accident. This one innocent act proved to sustain, feed and change many
other lives besides the ones who were affected by the encouraging words
of this Rabbi. And if one random act can alter an entire path, how much
more so, one foible can surely have the same ripple affect causing a
flutter that gains momentum into a catastrophic wave which has
everlasting affects on others' future negatively.

I frequently imagine what would have become of my life had Rabbi Newman
not visited my father each week in his office. I especially wonder how
my life would have looked had Rabbi Dubinsky decided not to take the
time to dismiss his students with so much kindness. To this day, he has
no idea how that moment has affected and changed a life.

I have a rule that I never use real names in my articles, but this is
one time, I felt it was necessary, for I hope that one day, both Rabbis
Newman and Dubinsky will read this article and gain much strength from
knowing their random sweetness impacted an entire family in an
incredibly memorable and positive way.

With my child's eighth grade graduation around the corner, I dedicate
this article to all teachers who have impacted my children's lives this
year and for many years to come. And to all the teachers out there who
continue to change lives, you are the ambassadors to shaping our
macrocosm and altering our microcosm favorably every day.

            Read more of Chava's articles at mybigfatjewishlife.com

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                               WHAT'S NEW
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                         Two Minutes for Torah

Two Minutes for Torah, by David Y. B. Kaufmann, is a collection of short
essays, originally published as the front page article in L'Chaim, each
of which offers a two minute meditation on the connection between the
seemingly random, external events of life and their inner spiritual
value. Meant to be read in those "in-between times,"these essays will
inspire you and also provide something to discuss with friends and
family over a cup of coffee or at the Shabbat table. Order as an eBook
or in print at davidybkaufmann.com.

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                            THE REBBE WRITES
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                           Freely translated
 In the Month of Elul, Chodesh Horachamim, 5733 [Month of Mercy, 1973]
                      To the Boys and to the Girls
             Participants in the Tzedoko [charity] Campaign
                             G-d bless you

Greeting and Blessing:

I was pleased to be informed that you fulfilled my request to act as my
agents in the Mitzvah [commandment] of Tzedoko connecting it with a word
of Torah, and adding to it your own Tzedoko.

Needless to say, in every case of doing a Mitzvah there is no place for
a "Thank you" from a human being, since doing the Mitzvah in fulfillment
of G-d's will is itself the greatest reward and truest happiness, and as
our Sages of blessed memory declared: "The Reward of a Mitzvah is the
Mitzvah itself."

However, it is in order to express thanks for acting as my agents in
this joint effort and for this I say: Thank you very much to each and
every one of you.

I also take this opportunity, as we have entered the month of Elul, to
remind you of the special significance of the month, the Month of Divine
Grace in preparation for Rosh Hashonoh and for the entire coming year,
may it be a good one for all of us.

The Alter Rebbe [Rabbi Shneur Zalman, founder of Chabad Chasidut]
explains the special significance of this month by means of the
well-known parable of a "King in the field;"

"When a King approaches the city of his royal residence the people of
the city go out to welcome the king in the field. Then everyone who
wishes is permitted to come and greet the king and he receives everybody
graciously and with a smiling face. But after he enters his Royal Palace
special permission is required to see the king and this also is the
privilege of a chosen few."

This, then, is the significance of the whole month of Elul, when the
King of Kings, the Holy One Blessed be He, makes known that He is "in
the field" and everyone - man, woman, boy and girl can come to Him
without difficulties, or special introductions.

But - one may ask - what is the meaning of approaching the King in the
field, since G-d has no likeness of a body, nor a body and as the Torah
warns; "You have not seen any image (of G-d)?"

Therefore the Alter Rebbe goes on to explain that this approach has to
do with prayer, for prayer in general and in the days of Elul in
particular is an occasion concerning which is written, "May G-d cause
His face to shine upon thee" - face to face - the person praying
standing directly in the presence of the King, as in the parable above.

And the Alter Rebbe adds, that in order that such closeness be truly
meaningful in a lasting and tangible way, it must be followed by actual
study of Torah, by Tzedoko and Good Deeds.

May G-d grant that each and every one of you should go from strength to
strength in all matters of Goodness and Holiness, Torah and Mitzvos, and
be a source of pride and true Nachas [pleasure] to your parents and
teachers, and may you make fullest use of the auspicious days of this
month and be inscribed for a good and sweet year materially and
spiritually.

With the blessing of kesivo vechasima tovah [written and sealed for
good],

                                *  *  *

                     Rosh Chodesh Elul, 5742 [1982]


I am in receipt of your letter of the 22nd of Av, with enclosure. As
requested, I will remember you in prayer for the fulfillment of your
heart's desires for good with regard to yourself and all the members of
your family.

There is surely no need to remind you - except in the sense of
"encourage the energetic" - that there is always room for advancement in
all matters of Yiddishkeit [Judaism], Torah and Mitzvos, especially as
you have the great Zechus [merit] of living in the Holy Land, "The Land
on which G-d's Eyes are continuously, from the beginning of the year to
the end of the year."

Receipt is enclosed for your Tzedoko, and may the Zechus of it
additionally stand you all in good stead. It would be advisable to have
the Tefillin and Mezuzos checked to make sure they are Kosher, if this
has not been done within the past twelve months.

Wishing you and all yours a Kesivo veChasimo Tovo, for a good and sweet
year.

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                            WHAT'S IN A NAME
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NETANEL means "gift of G-d." Netanel ben Tzoar was the prince of
Yissachar, the tribe which devoted itself solely to Torah study. About
him it is said that he had the "kingship of Torah." Another Netanel was
the fourth son of Jesse and King David's brother. (I Chronicles 2:14)


NOADYA means "appointed by G-d." Noadya was a prophetess (Nechemya
6:14). According to some opinions, Noadya means "against G-d" and was
the name used for Shemaya ben Dilaya when he prophesized against
Nechemya.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat we bless the month of Elul, the final month of the year
before Rosh Hashana. One of the most fundamental principles in Judaism
is that a person can always change for the good. Regardless of one's
past actions, the only requirements are remorse for misdeeds, the
resolve not to repeat them, and a sincere desire to draw closer to G-d.
This process of returning to one's true, inner nature (which is
essentially good in the Jew) is known as teshuva, to which the entire
month of Elul is dedicated.

Unfortunately, the concept of teshuva is sometimes misconstrued.
"Becoming a baal teshuva" is not just for Jews who were never exposed to
Torah and never had a chance to learn the basics. The greatest rabbis
and scholars are also obligated to "do teshuva," for when it comes to
levels of holiness and purity, there is no end to up. Only G-d can
assess what is in a person's heart, ignoring the externals. On the
contrary, a person who was raised in a religious home is better equipped
to "do teshuva," armed with the benefit of a Jewish education to guide
him.

The story is told of a teacher in a "baal teshuva" yeshiva who, in the
course of an audience with a certain Chasidic Rebbe in Israel, described
how wonderful his school was. In the midst of the conversation, he felt
a sudden need to clarify that he himself "was not a baal teshuva."

"And why aren't you a baal teshuva?" the Rebbe gently chided him.

"Doing teshuva" is not a one-shot deal. A Jew doesn't become a "baal
teshuva" by beginning to perform mitzvot and assuming that he's made it.
The initial turning toward G-d may be revolutionary, but teshuva is an
ongoing process. Every day we are faced with choices; every day is a new
opportunity to elevate and refine ourselves. The upcoming month of Elul
is a particularly good time to renew our resolve...

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                          THOUGHTS THAT COUNT
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Behold, I set before you this day a blessing and a curse (Deut. 11:26)

There are two different kinds of "today" - the "today" of blessing and
the "today" of curse. Consideration of the present moment as an impetus
for action can be either positive or negative: "If not now, when?" spurs
a Jew on to do good, whereas "Eat and drink for tomorrow we die" leads
him down the path of evil.

                                (Rabbi Chanoch Henich of Alexander)

                                *  *  *


You are children of G-d, your G-d" (Deut. 14:1)

The Baal Shem Tov deeply loved simple folk. He would frequently remark
that love of the Children of Israel is love of G-d; when one loves the
father one loves the children.

                                *  *  *


You shall not shut your hand from your needy brother (Deut. 15:7)

The first letters of this verse in Hebrew spell out the word "Tehillim"
- Psalms. Reciting Psalms on behalf of a poor person is not enough; one
must open his hand and give him material sustenance as well.

                                          (Rabbi Yisrael of Ruzhin)

                                *  *  *


From when the sickle begins to cut the upright corn (Deut. 16:9)

Once a group of Chasidim complained to their Rebbe, Rabbi Shmuel of
Lubavitch, that their spiritual advisor was being unduly harsh. The
Rebbe told the spiritual advisor privately later, "It is sure that one
must eradicate ego and pride without mercy, as it says, 'From the time
the sickle is first put to the standing corn'-one must put the 'sickle'
to the 'standing corn' of egotism. However, this is only in regard to
oneself. Concerning others, the Torah clearly states, 'do not swing the
sickle on your neighbor's grain.'"

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                            IT ONCE HAPPENED
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The young man stood in the middle of the teeming thoroughfare
contemplating the scene. His life in the city was exciting - how could
he ever have lived in the town of Berdichev? Ha! Why now, he was a man
of the world-nothing was barred to him. He turned right and continued
down the tree-lined street, heading for his favorite cafe. Here, he
could be with people of his own intelligence and wit. How good it was
not to be living in that little village steeped as it was in ancient
Jewish rituals.

As so, his days and nights passed in political discussions and drinking.
In the morning he would frequent the usual cafe and peruse the morning
newspaper, looking for some articles of interest with which he could
regale his companions. By afternoon he would stroll the ever-fascinating
streets, and by evening, he would again head for the cafe where he and
his friends would meet and compare lofty, intellectual concepts.

The mitzvot (commandments) so carefully taught him by his parents never
surfaced in his mind, so enthralled was he with the sights and sounds of
the big city. Many, if not most of his new acquaintances were also
Jewish, and had also managed to "escape" the narrow confines of towns
and villages like Berdichev. They had also forsaken the teachings of
their parents, grandparents and countless generations of ancestors who
had clung against all odds to the same Torah.

One morning, as he lay in bed planning his day's activities, he was
startled by his landlady's knock at the door. What could she want? he
thought, as he clambered out of bed and into a dressing gown. She looked
uneasy as she stood there holding a telegram in her outstretched hand.

"From home," she said. As he took it, the young man felt queasy. His
parents would never send a telegram if there was no desperate need. The
words confirmed his worst fears. Through the blur of his tears he read
again and again the words, "Father has passed away. Come home. Mamma."

He sunk down in his chair. Father is gone. Oh, no. Within the hour he
was on his way home to Berdichev.

The funeral passed and the seven days of shiva were over, yet he
lingered on with his widowed mother, enveloped in his own gray
bereavement. The month of Elul had arrived and the holiday feeling was
almost palpable. He wasn't sure why, but for some reason, he derived
comfort from the familiar sights and sounds of his old home town.

The young man walked aimlessly through Berdichev, lost in thought, when
suddenly he felt a hand on his shoulder. It was the Rebbe, Levi
Yitzchak, who was known for the great love he had for his fellow Jews.

"You know, young man, I am really very envious of you," remarked the
Rebbe, smiling.

The young man was unsure of what was coming next. He waited for the
punch line. Reb Levi Yitzchak continued, "During these days of
repentance, every Jew has the opportunity, by truly returning to G-d, to
turn his sins into merits."

The young man laughed. "Well, if that's the case, you'll be even more
jealous next year. For then I'll have a whole new pile of sins to work
on!"

"Let me tell you a story," said the Rebbe. "Once a landlord was
travelling through his property and a terrible rainstorm came up. He
stopped at an inn which he rented out, hoping to find respite from the
elements. But, when he brought his horses into the stables the rain
cascaded in torrents through the holes in the roof. "Well," he thought,
"at least in the inn I'll be able to dry out." But when he entered the
inn, the situation was not much better. Puddles like small lakes dotted
the floor and a raw dampness pervaded the room.

"The angry landlord approached the innkeeper and said, 'When I rented
this inn to you it was in excellent condition. How have you allowed it
to deteriorate this way!?'"

"'Your Excellency,' stammered the embarrassed innkeeper, 'I knew you
would stop in some time, but I didn't think it would be so soon.'"

With that, Rabbi Levi Yitzchak turned and walked away, but his little
story had planted a seed in the young man's mind.

A few days after Rosh Hashana had passed, the young man fell ill. The
illness worsened and many specialists were called in, but no cure could
be found. Within weeks, it seemed apparent to the young man that his end
was quickly approaching. He recalled the rabbi's story and was consumed
by regret at how he had wasted his precious life which was ebbing away.

He sent a messenger to Reb Levi Yitzchak begging him to come to his
bedside and guide him back to the right path, for his Jewish soul pulled
at him and gave him no rest. Reb Levi Yitzchak came at once. He sat at
the young man's bedside day after day instructing and encouraging him
until he achieved a true and complete repentance.

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                            MOSHIACH MATTERS
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Reb Levi Yitzchak of Berditchev asked his Chasidim, "Why did Moshiach
tell Rabbi Yehoshua ben Levi that he will come 'Today, if you listen to
G-d's voice'? For, aren't we taught that G-d will first send Elijah the
Prophet before that awesome day arrives?" Reb Levi Yitzchak answered
himself, "Elijah comes to elevate everyone from their mundane tasks and
prepare them for Moshiach. However, 'If you will listen to G-d's voice,'
if we will prepare ourselves on our own, then Moshiach will be able to
come 'today,' immediately,  without the Prophet having to come  first to
prepare us."

                                      (Siftei Tzadikim b'Haalotcha)

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                END OF TEXT - L'CHAIM 1185 - Re'eh 5771
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