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                         L'CHAIM - ISSUE # 1206
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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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        January 27, 2012           Bo             3 Shevat, 5772
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                               We are One

Jewish leaders, organizations, and assemblies continue to plead for the
need for greater unity amongst the Jewish people. Jewish newspapers each
week report on gatherings and speeches across the globe to foster Jewish
unity.

But what exactly is Jewish unity in the traditional Jewish sense?

In Biblical times Jews were divided according to tribes as well as
families. We were and still are further divided according to class:
Kohen (the "priests"), Levite and Israel.

In Jewish teachings there is also a separation of the sexes in that
certain mitzvot (commandments) are incumbent upon men and others upon
women.

Business-people are obligated differently in specific areas of Jewish
law than those who devote their lives to the study of Torah.

Children, below the age of Bar/Bat Mitzva, are not required to fulfill
all of the mitzvot that an adult is obligated to fulfill. The
distinctions imposed by the Torah are seemingly endless.

In addition, all throughout our history, Jews have established their own
classifications and denominations that have only served to divide and
splinter the Jewish people.

And yet, interestingly enough, the most successful slogan of one major
Jewish organization is "We Are One."

Indeed, the Torah teaches us that all Jews are connected, we are all
part of a great body that comprises the Jewish people. Some of us are
the toes, some are the fingers, and some are the heads. Ultimately we
are all part of one body.

If we don't perceive that which unites us, it is not totally our fault.
Our inability to recognize the true, unified nature of the Jewish people
is due to our long, dark exile.

However, the exile is no excuse for not attempting to unite with other
Jews in a considerate and cooperative relationship. Uniting doesn't mean
agreeing, it means agreeing to disagree, respectfully.

United doesn't mean everyone has to be the same. United does not mean
equal. It means recognizing our differences and using our differences to
bind us together. It means knowing that everyone has his or her path,
opinion, and way of doing things because of their different emotions,
intellect and reality and then letting them do it!

And most of all, united means appreciating that "we're all connected" -
not via the local telephone company - but because we are all Jews, and
in the world in general, because we are all created by the Creator.

The Talmud teaches that one who pretends to be something he is not will
ultimately become that way. Thus, one who pretends to be a pauper,
though he isn't, and collects charity will eventually become
impoverished. On a positive note, what can happen if we pretend that we
are really united with another Jew? We will become united!

Let's focus on that which unites us. If we find the common ground, the
meeting place, or even if the only thing we can relate to in another Jew
is that he or she was created by G-d (no mean feat in itself), then
let's concentrate on that.

The bottom line is that we are one. When the Redemption finally begins,
the "earth will be filled with the knowledge of G-d as the waters cover
the ocean." Just as the waters of the ocean encompass everything in the
ocean while everything in the ocean remains its own distinct entity, we
also will see our unity more easily, while retaining our individuality.
Until that time, (may it be very short) let's concentrate on that which
unites us, which most certainly transcends that which divides us.

*********************************************************************
           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion, Bo, speaks of the last three plagues visited
on Egypt, and of the Jewish People's Exodus. It begins with G-d's
command to Moses that he go to Pharaoh to warn him of the impending
plague of locusts. G-d, however, states that Pharaoh will not heed the
warning: "For I have hardened his heart... in order that you tell in the
ears of your child and your child's child that which I have wrought in
Egypt."

From this we learn that the locusts did not come as a punishment for
Pharaoh's refusal to heed the warning; G-d had hardened his heart so
that he would be unable to agree to free the Jews. But if such is the
case, isn't it unjust for G-d to punish Pharaoh with a plague, when G-d
Himself prevented him from acceding to Moses' demand?

The commentators explain that during the first five plagues Pharaoh had
free will; he could have allowed the Jews to leave. It was only after
Pharaoh rebelled against G-d - "Who is G-d that I should listen to His
voice?" - that his free will was taken away. This punishment clearly fit
the crime: Pharaoh questioned G-d's authority and boasted of his own
might, so he was shown that he did not even have the power to make his
own decisions. Pharaoh was thus fully subjugated to the will of G-d.

Furthermore, Pharaoh's behavior during the plague of locusts underscored
his impotence. When even his servants begged him to free the Jews - "Let
the people go... Do you not yet know that Egypt is lost?" - Pharaoh
immediately agreed and declared to Moses and Aaron, "Go worship your
G-d." But at that very instant G-d hardened his heart and Pharaoh was
forced to renege on his promise.

Even with this explanation we are still left with a philosophical
problem. Why did Moses and Aaron have to go through the motions of
issuing a formal warning if they knew that there was no chance Pharaoh
would agree?

It is explained in Tanya, the central work of Chabad Chasidism, that
even a person who is so sunken into evil ways that "he is not provided
with a means to repent," even he can overcome and find his way back to
righteousness. Even the most corrupt and abominable sinner can return to
G-d.

If Pharaoh, totally self-centered, wicked and deprived of his free will,
could have prevented the final plagues from befalling his nation by
exerting supreme effort to overcome the hardening of his heart, how much
more so is it possible for every Jew to overcome his negative character
traits.

A Jew's G-dly soul is called "an actual part of G-d," and is in his
possession always; the soul remains faithful to G-d even if the body
commits a sin. A Jew always has the power to return to G-d and live in
harmony with his true essence. G-d awaits the return of every single
Jew, for he can only sin externally, as his internal nature is untouched
and holy.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                     Czernovitz, New York, Rechovot
                           by Menachem Savyon

Czernovitz, Ukraine, 1969. Silence enwrapped the Jewish cemetery when
Hershel Tzvi Shur made his way one evening to the fresh grave of his
mother.

Hershel was overcome with emotion. His mother was only 44-years-old when
she passed away. Why had G-d taken her at such a young age? Hershel was
left alone in this world, with no family except for his grandmother.

The bitterness in his heart overwhelmed him and turned into rage. He
took out a pocket-knife and quickly cut off his peyot (sidelocks),
letting his hair fall onto his mother's grave. Alongside his peyot he
left his tefilin bag. He turned to his mother's grave and said, "Mama, I
am done with it! I no longer have any use for these!"

Several moments later, he left the cemetery with a firm decision: he
would no longer perform mitzvot (commandments). He had buried his past
life, as Hershel the religious Jew. Now he was a different person,
Gregory.

Shortly afterwards Gregory Shur received his exit visa from the USSR,
and moved to Israel.

In 1977, Gregory was on a trip to the United States and was with a
friend, by the name of Farkash. During this visit, Farkash suggested
that he go meet the Lubavitcher Rebbe. Gregory was not interested. He
had already severed all contact with G-d and religion. What possible use
could he have for a Chasidic Rebbe?!

But Farkash did not give up. Finally Gregory agreed, as a "favor" to his
friend, to go and see the Rebbe. Farkash got in touch with a Chabad
friend, and with his help he scheduled a yechidut (private audience) for
Gregory with the Rebbe.

At the designated time, Gregory arrived in the company of his friend. He
entered the Rebbe's room alone, with hesitant steps. The Rebbe greeted
him warmly, offered him a seat and opened a conversation with him in
Yiddish.

"At first, the Rebbe related to my profession as an air conditioning
engineer, speaking with me about my area of expertise. I was positively
astounded by the Rebbe's considerable knowledge in the field, and this
helped breach the mental wall I had placed between the Rebbe and myself.
Then, when the Rebbe began to speak with me about my mother, the
barriers simply melted away.

"Suddenly, the Rebbe stopped speaking and surprised me with an
unexpected question: 'Where do you have the right to make decisions on
your own in matters pertaining to G-d?' The Rebbe continued, with
determination, 'You are indeed a very intelligent person, but not more
than G-d!'

"I was stunned. How did the Rebbe know what happened in the Czernovitz
cemetery?  The Rebbe then mentioned several other things about me, not
even known to my wife and children...

"As the meeting continued, I got up my nerve and answered the Rebbe,
leading to the following dialogue between us:

The Rebbe: I am asking you, Give G-d ten minutes each morning.

Me: This is very hard for me.

The Rebbe: Give five minutes. This is most important to G-d as well...

Me: Rebbe, a lot of time has passed since then...I'm simply not
willing...

The Rebbe: One minute, no more!

Me: What can I possibly do in one minute?

The Rebbe: Put on tefilin and connect to G-d.

Me: I can't do anything in so short a time.

The Rebbe: Yes, you can. Just say "Shema Yisrael" and "Baruch Sheim
K'vod."

"I eventually decided that I would at least put on tefilin. I would give
G-d at least one minute each day. In the more than 30 years that
followed, although I continued to live a totally secular lifestyle, I
was stringent about putting on tefilin each weekday morning."

In March of 2010, Gregory's grandmother, Chaya Feyerberg, passed away at
the age of 112. He felt that the most precious treasure in his life had
been taken from him.

After the week of mourning ended, Gregory felt a sudden, strong desire
to do something for his grandmother. He decided that he would return
somewhat to the "good old days" of his childhood in Czernovitz. One day,
as he was walking along Herzl Street in Rechovot, he noticed a Chabad
tefilin stand. He stopped and began chatting with Rabbi Eliyahu Amsalem,
who offered his condolences for his grandmother's passing and some words
of encouragement. Gregory began attending Torah study classes regularly,
and slowly but surely, started to observe the mitzvot that had been so
dear to him in his youth.

A few months after his grandmother's passing, she appeared to him in a
dream. "Hershel," she said, "you made a beautiful gravestone for me, and
thank G-d you have gotten stronger since then. But what about my
daughter, your mother, who is buried in Czernovitz? She hasn't been
privileged to have an elevation of her neshama (soul) for many years
now. I am asking you to say Kaddish for her at my grave on her yahrtzeit
and to organize an event in her honor. I promise that those who
participate in the yahrtzeit event will be blessed in all that they
require."

Hershel awoke from his dream bathed in sweat. He remembered his mother
had passed away on August 7, 1968. He checked and found that it
corresponded to the Hebrew date of 13 Av.

Several days later, Hershel dreamt another dream - this time of the
Rebbe. "Hershel, you made a mistake with the date of your mother's
death. Check carefully on her death certificate!"

Hershel woke up and searched for his mother's death certificate. Indeed,
the Rebbe was right. The date was August 1, 1969, 17 Av.

A special event was held in Rechovot on his mother's yahrtzeit, attended
by hundreds of people who had heard about the promise made by Hershel's
distinguished and righteous grandmother to all those who would attend.

                              Reprinted from Beis Moshiach Magazine

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                               WHAT'S NEW
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                           New Torah Scrolls

The Shul of Blouberg-West Coast in Capetown, South Africa, recently
welcomed a new Torah scroll. The scroll, called the "Mumbai Torah," was
dedicated in memory of Rabbi Gabi and Rivky Holtzberg (may G-d avenge
their blood), the Rebbe's emissaries in Mumbai. Chabad of Flatbush in
Brooklyn, New York, dedicated a new Torah scroll in memory of Avraham
Dovid Liberow and Pesha Leah Azoulay who died tragically two years ago.
The Torah will be placed in the Mitzva Tank that Flatbush Chabad
operates. Chabad of South Beach in Miami, Florida, welcomed a Torah
scroll that was purchased on ebay from a closed synagogue in Tel Aviv,
Israel, and was painstakingly restored.

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                            THE REBBE WRITES
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                         Shevat 2, 5692 (1932)

         Translated from a letter of the Rebbe to the Previous
         Rebbe, and from a personal notation the Rebbe wrote to
                                himself.


...I cannot refrain from asking for a good explanation, regarding an
issue that I have had difficulty in understanding.

I hear it said repeatedly: "In Chabad, we are not interested in the
performance of miracles by tzadikim (the righteous)." I have also come
across similar remarks in the Rebbe's letters and writings on this
subject. Chabad Chasidim are not particularly enthusiastic about miracle
stories, and also tend to downplay any discussion of them.

Surely, the early Chasidim did not need [miracles], because their hearts
and minds were pure and refined. But now, due to the difficulty and
pressure of the times, hearts are heavy, and people are so absorbed with
materialism that they are in sensitive to lofty matters of the soul. It
seems that intellectual reasoning alone cannot affect them, because the
reasoning is too refined for them to grasp.

Stories of miracles and wonders by tzadikim, however, elevate and uplift
the soul, inspiring them to remove and shake off some of that
materialism. Such stories can have a great positive effect...and are
also beneficial for a person who finds himself in difficult
circumstances.

It may seem, at first glance, that issues of logic and reasoning do not
benefit from miraculous events. Matters of intellect must be founded
upon a rational basis that is built on Torah and rabbinical logic.

A miracle provides no specific logical proof; it only serves as a
general indication of the existence of a force that supersedes nature.
It also testifies to the unique holiness of the tzadik who performed the
miracle or to the truth of the issue which the miracles wished to prove.

All this can also give us a better understanding and logical grasp of
the matter by rational means.

It also seems that nothing else can sublimate physical nature and
provide spiritual uplift as a supernatural miracle, especially in these
difficult times preceding Moshiach.

In the olden days, when people blindly followed false faiths and
beliefs, the performance of a miracle made them realize their mistake.
Back then, it was only necessary to prove that G-d is the only One, that
His Kingdom reigns supreme in this world, and that all the planets and
the solar system are "only an ax in the hand of the One who wields it."
But faith itself did not need to be proven. Even ignorant people, with
few exceptions, were all believers. The existence of the supernatural
and the Divine control of nature were simply accepted.

During periods when people follow their intellect, however, claiming
that there is nothing higher than rationale, miracles prove that there
is indeed something higher than intellect - an Existence that supersedes
nature, rational and logical definitions. G-d, Who created logic and its
definitions, also has the ability to alter and change it as He wishes,
for G-d is beyond limitation or impossibility.

All agree that the physical world as we see it is only secondary and
peripheral to the spirit. The essence of creation and the true reality
is spiritual, but people do not fully appreciate the greatness of the
supernatural. A miracle thus shows them their error in this regard.

These days, when atheism is so prevalent, common thinking holds that
there is nothing else to the world but natural law. People think that
the spirit is only the result of the material, a mere form of
expression, which has no real existence of its own.

The People of Israel are all believers in One G-d. Yet, because of the
pressure of the times, the average person's faith is only superficial,
and is not recognized and felt in the person's daily actions.

People have become overwhelmingly absorbed in the constant struggle of
working for a living. A person's mind is reduced to serving only as a
tool and a means for earning a livelihood. In time, this inevitably
numbs a person's sensitivities, and blocks his mind and understanding.

An obvious miracle can thus elevate a person, even if it is only for a
short while, from the deepest pit to the greatest heights, for he
suddenly sees a burst of light in the enveloping darkness surrounding
him. He begins to realize that the physical world around him is really
not so dark, for it is really the Divine spirit that constantly sustains
him, and that above all, the Creator of everything also rules and
dominates this physical and material world.

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                               WHO'S WHO
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                                Beruryah

Beruryah lived during the turbulent second century, c.e. She was the
daughter of the martyr Chananiah ben Teradyon and the wife of the great
Rabbi Meir. She excelled in knowledge of Jewish Law and her opinion is
quoted a number of times in the Talmud. She is also known for her great
moral stature and her sharp, biting wit. There are a number of famous
stories quoted about her. When her two sons died on the Shabbat, she
kept the knowledge from her husband in order to spare him grief on the
holy day.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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In this week's Torah portion, Bo, we read about the mitzva of tefilin.
In fact, two of the paragraphs from our portion are among the four
paragraphs handwritten on parchment by a scribe and contained within the
tefilin boxes. Among the verses are: "These words must also be a sign on
your arm and a reminder between your eyes. G-d's Torah will then be on
your tongue. It was with a show of strength that G-d brought you out of
Egypt."

"Have you put on tefilin today?" That question has become a standard
opening by Chabad-Lubavitch Yeshiva students and volunteers around the
world as part of the Rebbe's tefilin campaign.

In 1967, just prior to the Six Day War, the Rebbe initiated the famous
Tefilin Campaign.

At that time, the Rebbe stressed that the fulfillment of the mitzva of
tefilin, in addition to its essential aspect as a commandment, is
especially imperative at this time. It is important not merely for its
protective quality as indicated in the Torah, "and they shall fear you"
- the fear that is instilled in the hearts of the enemies of Israel as a
result of the observance of this mitzva - but even more so for the
Divine strength which the mitzva of tefilin bestows upon defenders of
Israel to vanquish the enemy in the course of battle.

The Rebbe appealed that each and every male of 13 years and older should
observe this mitzva. He also urged that by every possible means,
everyone should spread and foster the observance of this precept among
his fellow Jews, particularly those in the Israeli military defense
forces, their relatives and friends.

"Living with the times" this week includes literally living with the
mitzva of tefilin. So, have you put on tefilin today (or encouraged your
brother, son or husband to do so)?

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                          THOUGHTS THAT COUNT
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Also the man Moses was very great in the land of Egypt, in the eyes of
Pharaoh's servants, and in the eyes of the people (Exodus 11:3)

It is very unusual for a person to be well-liked by both the nobility
and the common folk. Ordinarily, an individual who is popular among one
class is scorned by the other, for each group has different criteria by
which they pass judgment. Moses' greatness was reflected in the fact
that he was respected "in the eyes of Pharaoh's servants" - the
ministers of Egypt's upper class - as well as "in the eyes of the
people."

                                                (HaDrush VeHa'iyun)

                                *  *  *


With a mighty hand G-d brought us forth out of Egypt (Exodus 13:14)

G-d's "mighty hand" was directed not only toward Pharaoh and the
Egyptians but toward the Children of Israel, as some Jews preferred to
remain in slavery and were redeemed by G-d against their will. Likewise,
G-d will redeem us from our present exile with a "mighty hand," taking
with Him even those Jews who might prefer to remain in exile.

                                                        (The Rebbe)

                                *  *  *


This month shall be to you the beginning of months (Exodus 12:2)

The mitzva of the sanctification of the month is unique in that it
brings holiness into the realm of time. Through this mitzva, a regular
day is transformed into Rosh Chodesh - the beginning of the month, a day
that is especially holy. Other mitzvot have the ability to bring
holiness into only a limited area: the objects used to perform a mitzva.
The mitzva of Rosh Chodesh, however, has the power to cause time itself
to become holy. Once the Jewish court has declared a certain day to
begin the month, the entire month - and the entire cycle of the year -
is thus affected and sanctified as well.

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                            IT ONCE HAPPENED
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The great yeshiva of Volozhin, like every other Torah institution was
supported largely by the donations - large and small - of good-hearted
Jews. The charity collector himself was a poor man who made his rounds
of the villages, thus making a living for himself as well as the
yeshiva. Once, when it was time to begin his trip, it dawned on him that
he would make a much better impression on his potential contributors if
he were dressed for the part. What must people think of him when he
comes to their door dressed like a pauper. Why, it even reflected badly
on the yeshiva, he thought.

With these new ideas in mind, the fund-raiser suggested to Reb Chaim,
the head of the yeshiva, that he be outfitted in a respectable new suit.
They were quick to agree to that request, but then he had another idea.
Perhaps, he speculated, a horse and carriage would also help in his
collection, for not only would it give him a better appearance, but it
would enable him to get around more efficiently and cover more ground.
Again, his point was well taken, and he received what he wanted.

The charity collector, outfitted like a gentleman now, felt an extra
burst of energy as he set on his trip. The first stop he made was at the
home of a certain wealthy peasant who had always been very generous with
his donations. This time, however, it was a different story: the peasant
was closed fisted and refused to give even a penny. The charity
collector was baffled; now he was properly prepared for his job, and he
met with a cold shoulder.

Disappointed and confused, the collector returned to Reb Chaim and
confessed that his idea hadn't produced the intended results. Soon
after, Reb Chaim himself visited the villager. He was greeted with all
the honor and respect due a great scholar and he exchanged small talk
with the peasant. But then he asked the pointed question which, after
all, was the purpose of his visit: "Why have you stopped supporting the
yeshiva?"

The peasant said, "Well, Rabbi, before when I gave money to the yeshiva,
I was certain that it was going to a good cause, that I was actually
supporting yeshiva students' learning. I felt happy with my deed, for I
want to increase the learning of the holy Torah. But now, I see that I
was wrong. This time, when your collector came to me, I saw a
well-dressed man driving a new carriage. This is not where I want my
money to be going, for such unnecessary and wasteful extras!"

Reb Chaim shook his head in agreement. "You know, you make sense, and I
agree with you, but allow me to explain the true situation to you. You
certainly know that it is written about Betzalel, who constructed the
Sanctuary when the Jews were wandering in the desert, 'And I filled him
with the spirit of G-d, with knowledge, intelligence and wisdom to
know...to do creative labor...in gold and silver and copper.'

"From this verse, you might imagine that all the contributions that were
given by the people were used in the actual construction of the Holy of
Holies, but that is obviously not the case. The gifts which the people
gave were used in all aspects of the building. Betzalel had the
Divinely-inspired insight to see the intention of each individual donor.
Those whose intentions were purely for the glory of G-d's name, merited
that their contributions be directly for the Holy of Holies. For those
whose gifts were given with the intention of enhancing their own
reputations or importance, the donations went for other aspects of the
Sanctuary. It all depended on the sincerity and purity of intent on
behalf of the contributors.

"The same applies here," continued Reb Chaim. "Your donation was always
made with a pure heart, and so, the money you gave to the yeshiva
directly supported Torah study. There are others, though, whose
motivations may be a little less pure. Sure, they want to help the
yeshiva, but at the same time, they want honor for themselves. It is the
contributions of these people which go to support other aspects of the
yeshiva management. You see, the appearance of our charity collector and
his means of transportation are also important in their own right, even
though in a lesser way than the actual maintenance of our students."

The wealthy peasant was well pleased with Reb Chaim's explanation.
"Rabbi, thank you so much for telling me this. The truth is that I felt
very bad refusing the man, and now that I know my money will be used
properly, I am ready to make my usual donation."

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                            MOSHIACH MATTERS
*********************************************************************
The redemption from Egypt did not represent a complete transformation of
the material nature of the world. This is why the Jews had to "flee"
from Egypt. Before the ultimate Redemption, our material environment
will be refined and therefore "you will not leave in haste, nor will you
take flight." The Jews will approach the Redemption with eagerness, but
they will not be pressured by the constraints of this world. Instead,
from a state of prosperity experienced within the context of this world,
they will proceed to the ultimate well-being and eternal life of the Era
of the Redemption.

                                   (The Rebbe, 6 Shevat, 5752-1992)

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                  END OF TEXT - L'CHAIM 1206 - Bo 5772
*********************************************************************