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                         L'CHAIM - ISSUE # 1288
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                           Copyright (c) 2013
                 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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        September 13, 2013     Yom-Kipur         9 Tishrei, 5774
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                         Prayers and Good Deeds

In the midst of the Yom Kippur services, the Rebbe, Rabbi Shneur Zalman,
interrupted his prayers and departed from the synagogue. Left behind was
a room filled with stunned worshippers, who wondered what awesome and
lofty mission had prompted the Rebbe to leave in these spiritually
uplifted moments.

The Rebbe made his way to the nearby forest. There, he collected dry
wood and branches. He carried them to a small house. He knocked on the
door and then entered. Once inside, the Rebbe kindled a fire from the
wood he had brought. He prepared a soup and he fed it, spoon by spoon,
to the woman in the house who had just given birth.

It is easy, even comfortable, to read stories such as the one about
Rabbi Shneur Zalman, and be inspired to enhance our fulfillment of the
mitzvot between ourselves and each other. At the very beginning of
Jewish history, we are told of our ancestor Abraham, who showed us the
importance of tending to the needs of others. In the midst of a Divine
"conversation," he asked G-d to "wait" while he greeted and provided for
tired wayfarers who approached his tent.

If we look at the story of Rabbi Shneur Zalman, what distinguishes it
from other examples of selflessness and caring? First, that the Rebbe
chose to go himself although he could have sent his assistant, a son, or
one of his Chasidim to tend to the new mother. But to fully appreciate
the significance of the Rebbe's actions, we must take into account the
magnitude and intensity of the Rebbe's Yom Kippur prayers which were on
behalf of all the Jewish people. Yet, he saw that caring for a new
mother was more precious before G-d than his exalted prayers.

Society encourages and sometimes even takes the time to applaud
humanitarian deeds, acts of goodness and kindness, volunteerism, etc.
However, the Jew's compassion and caring is driven by the fact that
these mitzvot are an integral part of his/her relationship with G-d.

In the words of Rabbi Shneur Zalman when asked which is the superior
Divine service, love of G-d or love of the Jewish people, "Both love of
G-d and love of the Jewish people are equally engraved in every Jew's
soul. It follows that love of the Jewish people is superior, however,
for you love whom your beloved loves."

Ultimately, then, these mitzvot are also an expression of our love of
G-d. We are not enjoined to fulfill mitzvot between ourselves and our
fellow humans because they "feel good" (or we "feel good" after doing
them) or because they are politically correct. We are to perform them as
a Divine imperative, a part of what our Creator demands of us.

Yom Kippur is the day when G-d gave the second set of the tablets
containing the Ten Commandments, after the Jews were forgiven for the
sin of the golden calf. On one tablet were those mitzvot (commandments)
between a person and G-d. On the other tablet were those between a
person and his fellow. This teaches us that both types of mitzvot are
parallel parts of our relationship with our Creator, to be approached,
performed and carried out equally.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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Yom Kippur, the Day of Atonement, is a day that is entirely dedicated to
returning to G-d in teshuva (repentance). Among the many mitzvot
involved in teshuva is the act of confession, as the Torah states, "You
shall confess your sin." Indeed, this is the basis for the "Al Cheit"
("For the Sin of...") confessional recited on Yom Kippur, which
enumerates the various sins a person may have committed.

In the Jerusalem Talmud, the question of whether or not this generalized
confession is sufficient is debated. Rabbi Yehuda Ben Betaira maintains
that in addition to reciting "Al Cheit," a detailed admission of
personal sins is required. Rabbi Akiva, by contrast, opines that "It is
not necessary to go into detail about one's deeds."

But what exactly is the crux of their argument? As the Tosefot explains,
Rabbi Yehuda's insistence on a detailed account is for the purpose of
arousing a deeper sense of remorse. The more a person is ashamed of his
misdeeds, the deeper his repentance will be. Rabbi Akiva, however, takes
the human factor into consideration, and asserts that if a person's
individualized confession is overheard by others, "he might be suspected
of other sins as well." In other words, the way people think about him
might be negatively affected.

In essence, the argument revolves around where the emphasis should be
placed: on the present, or on the future. When the present is emphasized
- the fact that today is Yom Kippur - it is preferable to enumerate
one's sins in order to achieve a higher level of teshuva. When the
stress is on the future, the determining factor is to avoid any possible
negative repercussions.

On a deeper level, there is another basis for their disagreement. Rabbi
Yehuda views the individual in his present state, as one who is just
beginning to do teshuva and draw closer to G-d. There are two basic
motivations for doing teshuva: an initial stage, in which a person
repents out of a sense of fear, and a higher level, on which the
motivation is love for G-d. When a person enumerates his every little
sin, it produces in him a stronger feeling of fear and awe of G-d.

Rabbi Akiva, however, looks at the larger picture, and anticipates that
the person will eventually reach the higher level. In fact, his entire
approach is to always perceive the hidden good in everything. When a
person repents out of love for G-d, it makes no difference whether the
sin is great or small; for he knows that every sin creates a distance
between himself and G-d, and he will avoid committing even the smallest
transgression.

                           Adapted from Volume 24 of Likutei Sichot

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                             SLICE OF LIFE
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                        Kol Nidrei in the Forest

Days and months passed in the muddy trenches of the battlefield. Zalman
Bronshtein lay motionless, rifle cocked against the German enemy only
hundreds of feet away. He thought about his wife and three children. The
thought of his family gave him the strength to survive the horrors of
war.

For a year, a bloody war waged between Russian forces and the German
enemy. Tens of thousands of young people had already paid with their
lives. And there was no end to the fighting in sight .

His shift over, Zalman crept carefully to the bunker. Once inside, he
lay down and tried to get some sleep before being sent back to his post.

Unexpectedly, a high ranking officer entered the bunker. He began to
shave, all the while singing a song. Zalman opened his eyes. Why had the
officer decided to shave in the bunker of the lower ranks, Zalman
wondered. However, what bothered him even more was that the officer was
singing the song all wrong! Zalman could not resist, and he called out
to the officer, " Comrade Officer , the original song is sung a little
differently ..."

The officer turned to him in surprise. "You know the song? If yes, you
must sing it!" Zalman was hardly in the mood to sing. Nor did he have
the strength for such pursuits. Try as he might, his excuses were
ineffective. And so, he sang the joyous song as the officer listened
with evident pleasure.

When finished, the officer began to grumble about the Russian army. "How
can they send a gifted singer to the front lines? It's wrong, it's
immoral! Today I will bring up the matter at headquarters!"

Weeks went by. Zalman's routine continued as before and he forgot about
the officer and his offer. He was preoccupied  with fighting, fire bombs
and mortal danger. More then once Zalman was sure that he owed his life
to a miracle. Whenever he was on the front-lines, he always had the
image of his Rebbe, Rabbi Yosef Yitzchak Schneersohn of Lubavitch,
before his eyes. And he felt confident, knowing that the Rebbe was
praying for him.

One day a message came over the radio. "Who is the singer Bronstein?" He
appeared before the bunker officer immediately, who told him, "I was
ordered to send you to Headquarters. Take your things and head there
immediately. But be careful! Any wrong move could be fatal."

With his heart full of fear, Zalman made his way to Headquarters. Only
when he was transferred to the officers in charge of the military choir
did he remember the officer whom he had sung for a few weeks earlier.

He was asked to sing for a group of senior commanders. Zalman knew that
if he was successful in impressing the commanders, he could be relieved
of his position as a soldier on the front lines. He began to sing the
Russian song again, this time with more emotion.

The officers were beside themselves with admiration. They began to argue
over who would have Zalman with their company. His singing would surely
raise the morale of the soldiers. Finally it was decided that he would
rotate, performing in front of many different military companies.

Zalman moved from base to base. Commanders and officers were now his
close comrades; he was a source of pride for Jewish soldiers. During one
concert he even got a note from a Jewish officer with a request for
"something in Yiddish." He did indeed sing a Yiddish song that was well
received and that reminded the Jewish soldiers of their homes and
families.

A date was set for an important performance. It would be in front of
hundreds of military doctors. Zalman was shocked when he realized that
the date chosen was the day of Yom Kippur. Zalman was determined that he
would not participate or perform on the holiest day of the year.

On the morning of Yom Kippur, Zalman notified the music director that he
was not well. He had severe pain in the head and throat and he would not
be able to sing that day. The director tried to pressure him but in
vain. There was no choice and the show went on without him.

Zalman sat in his room, absorbed in the prayers of the day of Yom
Kippur, from what he remembered by heart. After praying he began
reciting psalms. There was singing in the background and the military
band could be heard performing.

Suddenly there was a loud knock on the door and three military officers
entered. "Are you Bronstein the singer?" they asked and immediately
continued, "Do you know what today is?" Zalman was scared but he braced
himself and answered confidently, "Yes, today is Yom Kippur ."

Their faces softened and a quiet plea was heard from them. "We are Jews.
Could you sing for us some excerpts from the prayers of today's holy
day?"

Zalman explained, "How can I sing? I officially notified them I'm not
well and unable to sing!"

The officers had an idea. They would go with him behind the camp where
there was a dense forest. There, in the forest,  he would be able to
sing the prayers without anyone hearing.

Zalman felt their excitement, and realized how anxious they were to
recall their parents' homes and the yearning for the Jewish life they
had experienced in their childhood.

There, in the forest, behind the thick curtain of trees,  Zalman stood
facing the three officers. He closed his eyes and began to chant the
prayer of the Kol Nidrei with its traditional tune. He ended Kol Nidrei
and continued to the Unsanah Tokef.

In the midst of this terrible war, the future outcome of which remained
unknown, three Jewish souls stood in the forest with the spark of the
Jewish soul burning with the fire of this holy and awesome day.

Zalman finished with a final prayer: "Hear O Israel, the Lord our God...
He is our Saviour and He will redeem us."

Zalman opened his eyes to a sight that he would never forget: three
officers with their eyes closed weeping like babies. "Now I understand,"
he thought to himself, "the Divine Pprovidence in sending that officer
into my bunker that morning singing a song."

After the war, Rabbi Zalman Bronshtein immigrated to Israel where he was
a founding member of Kfar Chabad.  During the High Holidays he served as
the cantor in the village's main synagogue. Translated from Sichat
HaShavua

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Chaim Shaul and Chaya Mushka Glitzenstien have arrived in Szeged,
Hungary, the fourth largest city in South East Hungary. In addition to
being the rabbi and rebbetzin of the Orthodox synagogue in that city,
they will also run the Chabad programs for Israeli medical students
studying there. The Glitzensteins bring to a total 12 Chabad families
serving as emissaries of the Rebbe in Hungary.

Rabbi Mordechai and Shaina Richler have moved to South Lake Tahoe,
California. In addition to holiday programs that are currently underway,
they intent on focusing on senior citizens, programs for children and
moms with tots, as well as Hebrew schools, weekly Torah classes and a
women's group.

Rabbi Hersh and Fraidy Loschak will be arriving soon in Glassboro, New
Jersey, to establish a Chabad House on campus at Rowan University. Rowan
University has 1,000 Jewish students.

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                            THE REBBE WRITES
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                    Free Translation and Adaptation

                        6th day of Tishrei, 5738
       To the Sons and Daughters of Our People Israel, Everywhere
                           G-d bless you all!

Greeting and Blessing:

...Since it is already after Rosh Hashanah, and a new year has been
reached in life, and everyone, however satisfactory be one's level of
knowledge and the level of one's conduct, should surely make use of
these days to increase one's knowledge and thereby raise the standard of
one's conduct (in thought, speech, and deed), as it is written, "many
years teach (more) wisdom,"

A new year serves as a reminder of a new and higher level of perfection
in the everyday life that has to be started forthwith.

The year 5738 [*] has, in addition, a special lesson in that it is a
Leap-Year, and a special Leap-Year at that, as will be explained later.

The purpose of a (Jewish) Leap-Year is, as is well known, to adjust and
replenish the passing months and years which we, Jews, are required to
calculate on the basis of the moon, so that they do not fall short of
the years calculated according to the sun, inasmuch as the solar year is
by a number of days longer than the lunar year. This adjustment (by way
of periodically adding a month - a second Adar - in a Leap-Year) is
necessarily in view of the fact that the four seasons of the year -
spring, summer, autumn, and winter - are determined by the sun, and the
Torah requires that our Festivals should occur in their due season -
Succos, the "Festival of Ingathering," in the autumn, the season when
the produce of the field is gathered in; Pesach - in the month of
Spring. The intercalation of an extra month from time to time reduces
the difference between the lunar years and solar years, so that the
festivals occur in their proper season.

A full adjustment of the two methods of calculation takes place at the
conclusion of every 19-year cycle, when the lunar and solar years attain
complete parity.

And here it is where the year 5738 has it special significance, for it
marks the completion of the current 19-year cycle, when the process of
adjustment and replenishment reaches the fullest measure.

The Leap-Year teaches a special lesson, which will become clear after
the following introductory remark:

The sun and the moon were both created "to give light on the earth."
However, there is a difference in the manner of their illuminating the
earth. The sun radiates and gives off its own light, whereas the moon
has no light of its own, but receives light from the sun which it
reflects and sends down to earth.

In other words, the sun and the moon constitute and symbolize the roles
of mashpi'a (giver) and mekabel (recipient), respectively: the sun acts
and influences; the moon is acted upon and is influenced and only
thereafter it also becomes a mashpi'a.

The lesson of it is that a Jew has to be a mashpi'a, and he has to be a
mekabel. He is required to diffuse light (G-dliness) to illuminate
himself and his surroundings. But in order to be a mashpi'a, he must
first be a mekabel - a recipient of the light of the Torah and mitzvos
(commandments) to illuminate his intellect and emotions and all his
activities.

There are times when one has to be primarily a mekabel, or - even
exclusively a mekabel (as, for example, a disciple when receiving Torah
instruction from his teacher); similarly in regard to his task as a
mashpi'a (as for example, in giving Tzedoko - charity). In both aspects
he is expected to attain perfection, so that in the final sum-total his
conduct both as recipient and giver will be perfectly balanced
(according to the capacities and opportunities that are given him
especially from On High), in each of the two roles individually, and in
both jointly, only then is his service complete and perfect.

This requires profound introspection and honest self-appraisal, in order
to utilize all one's capacities, both known and hidden, and in the
fullest and most complete measure, in all areas of human endeavor, in
thought, speech and deed....

With esteem and blessing for a Chasimo uGmar Chasimo Toivo - that you be
sealed and utterly sealed for good,

This year, 5774, is also a Leap-Year, though not the completion of the
19-year cycle as was the year when the above letter was written.

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                               WHO'S WHO
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Yishmael Kohein Gadol (the High Priest) was one of the authors of the
Mishna. Also known as Rabbi Yishmael ben Elisha, he was one of the ten
martyrs whose deaths we read about on Yom Kippur. Once, when Rabbi
Yishmael entered the Holy of Holies on Yom Kippur, G-d said, "Yishmael
my son, bless Me!" Rabbi Yishmael responded: "May it be Your will that
Your mercy overcome Your anger, and that Your compassion overrule Your
attributes; let Your conduct toward Your children be with loving
kindness... and may You overlook strict Judgment.' The Holy One bowed
His head to me [in confirmation]."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Yom Kippur is called the "one and only day in the year." The words "one
and only" teaches us that Yom Kippur is the day that unites the Jewish
people and makes them "one," as if they were one person with one heart.

Yom Kippur also unites the Jewish people with the One Hashem. We see
this unity between Hashem and the Jewish people very clearly at the end
of Yom Kippur, when everyone cries out in one voice, "Shema Yisrael -
Hear, O Israel." In essence, we are saying, "We accept, all of us
together, the rule of the One and Only G-d."

Immediately afterwards, we repeat three times, "Baruch Shem K'Vod -
Blessed is the name of His Glorious Kingdom Forever and ever." Thus, we
are declaring that G-d rules in all the worlds and we accept Him as our
King."

Finally, in one united heart-rending voice, we cry out seven times,
"Hashem Hu HaElokim - G-d, He is the L-rd." This is our unequivocal
acceptance of the King of Kings.

Yom Kippur is the end of the Ten Days of Repentance. On Rosh Hashana,
the first of the Ten Days of Repentance, we began the process of
"coronating" G-d as our King. On the final day, the "one and only day,"
we complete His coronation - we stamp and seal it.

At the very end of Yom Kippur, a mighty shofar blast is sounded. We call
out with hope, faith and belief, "L'Shana HaBah B'Yerushalayim - Next
year in Jerusalem" These last moments remind us of the time when the
sound of the shofar will announce the coming of Moshiach and the
complete Redemption.

May it be G-d's will that the Holy Temple will be rebuilt and the words
"Next year in Jerusalem" will be fulfilled, quickly in our days.

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                          THOUGHTS THAT COUNT
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Allow us to pray with the transgressors (The Kol Nidre)

This prayer was added by the Marranos, Jews who had converted to
Christianity during the Spanish Inquisition, but continued to cling to
their Jewish faith and practices in secret. In public, however, they had
to act as devoted members of the Christian community, or risk torture
and death. On Yom Kippur they gathered in secret and prayed to G-d to
forgive them of the commandments they had transgressed in order to
deceive their neighbors. So they assembled, and they asked permission to
pray in the company of their fellow transgressors.

                                             (Book of Our Heritage)

                                *  *  *


For the sin we have sinned before You (From our Yom Kippur prayers)

For each sin we enumerate we pound our hearts with our fist. One
explanation for this is the rule which states that in a case of capital
punishment, the condemning witness casts the first stone. Since we are
accusing our hearts of being responsible for our sins, we strike our
hearts heavily.

                                                  (Sefer HaMatamim)

                                *  *  *


You shall afflict your souls [i.e., fast] on the ninth day of the month
at evening

A question is asked in the Talmud (Yoma 81b): "Why does the Torah state
'on the ninth day,' when we actually fast on the tenth of the month, on
Yom Kippur? To teach that a person who eats and drinks on the ninth [in
preparation for the fast] is considered to have fasted on both the ninth
and the tenth." And why is eating on the day before Yom Kippur deemed so
important? For, eating for the sake of heaven is far more difficult than
fasting for the sake of heaven.

                                                           (Malbim)

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                            IT ONCE HAPPENED
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When the Previous Rebbe, Rabbi Yosef Yitzchak Schneersohn, reached an
age appropriate to marry, he was faced with having to choose between
several prospective brides. One of those suggested was Nechama Dina,
daughter of Rabbi Avraham Schneerson of Kishinev, the son of the Rebbe
of Nezhin.

The prospective bridegroom's father, the Rebbe Rashab [Rabbi Shalom
Dovber, fifth Chabad Rebbe], was in favor of this match (which
eventually did take place), but the bridegroom's grandmother, Rebbetzin
Rivka, had other plans.

The Rebbe Rashab said to his mother, "Let us follow the advice of the
Torah, and ask the boy himself what he wants to do." They called in the
young Yosef Yitzchak, gave him the names of all the possible matches and
told him to make the decision for himself.

Rabbi Yosef Yitzchak replied, "When Abraham sought a wife for his son
Isaac, he sent his servant Eliezer to his own kinsmen to find a suitable
match, saying, 'But you shall go to my father's house, and to my
kindred, and take a wife for my son.' " Evidently, Yosef Yitzchak had
decided to marry his distant relative, Nechama Dina.

Now in those days, the custom of Rebbetzin Rivka was to distribute honey
cake to everyone in the community on the day before Yom Kippur. Her son,
the Rebbe Rashab, would be the first to receive a piece, after which all
the Chasidim and townspeople would file past her and be given a piece of
cake and her blessings for a good and sweet year.

That year, during which the match between Rabbi Yosef Yitzchak and
Rebbetzin Nechama Dina was arranged, the Rebbe Rashab came to his mother
as usual for the honey cake before Yom Kippur. On that occasion,
however, he asked for her forgiveness, as the match had not been made
according to her wishes.

Rebbetzin Rivka responded with the following story:

There was once a Jew living in an isolated settlement with few Jewish
neighbors, who wanted to spend Yom Kippur in a nearby town in order to
be able to pray properly with a minyan (quorum). Many such isolated
Jewish families would relocate before the High Holidays in order to be
able to celebrate together with their brethren. The man informed his
wife and family that they would be making the trip into town on the day
before Yom Kippur, and asked them to ready themselves for the journey.

When it came time to leave, however, he was the only one ready. The rest
of the family had not yet finished packing and making preparations.

He tried to hurry them, as it was the eve ofYom Kippur, but it was
obvious they would not be leaving for some time. The man therefore
suggested that he start out on the journey himself, walking slowly, so
that they would later be able to catch up with him. The entire family
would meet at a particular tree and continue on their way together.

The father set off alone and soon reached the location where they were
supposed to meet. Tired by his long walk (and by the drink of schnapps
he had downed that morning), he decided to rest in the inviting shade of
the tall tree. Lying down on a comfortable spot not visible from the
main road, the man soon fell asleep and dozed for many hours.

Meanwhile, the other family members were hurrying along, trying to reach
town before sundown. By the time they reached the tree near which their
father was fast asleep they had quite forgotten about their agreement,
and passed him right by.

Towards evening the man woke up from his nap. Seeing the advancing
shadows, he realized that he would never be able to reach the town
before it got dark, nor would he be able to return home without
transgressing the holiest day of the year. He would have to spend Yom
Kippur where he was, in the middle of nowhere, under the open sky.

Lifting his eyes to heaven, the man cried out, "Master of the Universe!
My children have totally forgotten about me! I hereby forgive them; now
You must forgive Your children who have forgotten about You!"

Rebbetzin Rivka finished her story with the following words addressed to
her son, the Rebbe Rashab: "May G-d forgive all of us the same way that
I have forgiven you."

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                            MOSHIACH MATTERS
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And therefore, may Your sanctified name, G-d, our G-d, rest upon Israel
Your people, upon Jerusalem Your city, upon Zion the sanctuary of Your
glory, upon on the sovereignty of the house of  David, Your Moshiach,
and upon Your structure and Your Holy Temple... Bring joy to Your land,
and gladness to Your city. And empower David, Your servant, enlighten
the son of Yishai, Your anointed one - speedily, in our days....And You
shall reign - Your, Who are G-d, our G-d, You alone - over all Your
works on Mount Zion, the dwelling-place of Your glory, and in Jerusalem,
Your holy city.

                                                 (From the Machzor)

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              END OF TEXT - L'CHAIM 1288 - Yom-Kipur 5774
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