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                         L'CHAIM - ISSUE # 1334
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                           Copyright (c) 2014
                 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 15, 2014          Eikev               19 Av, 5774
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                          Constantly Connected

We are barely surprised any more when we walk down the street and see a
person walking towards us, wildy gesticulating and shouting, or
pointing and wagging his finger in the air to make a point. "Oh of
course! He's on his phone!"

And when we see a friend walk straight past us, eyes down, fingers
clicking away, we know, "She's texting or checking her messages."
Everywhere we go, at any time of day or night, people stay connected
with family, friends and work via phone, Facebook, texting, Twitter, an
electronic universe.

Mitzvot (commandments), are the means by which we are constantly
connecting with G-d. They are the Divine precepts that guide and govern
every aspect of a Jew's life from the moment of his birth to his last
breath. In fact, the word mitzva itself has two meanings: "commandment"
and "connection."

And at any time of day or night, we can stay connected with G-d via
mitzvot.

By commanding us the mitzvot, G-d gave us the means to connect with Him
through a physical act. The hand putting a few coins in a charity box,
the mind thinking Torah thoughts, the lips curved into a smile to greet
another person, the voice soaring in prayer, the stomach digesting matza
on Passover, the ears hearing the shofar on Rosh Hashana, all become
instruments to connect us with G-d. So there are mitzvot for each limb,
organ and faculty of a person, mitzvot governing every aspect of a
person's life, so that no part of him remains uninvolved in his
relationship with his Creator.

Each time we do a mitzva we connect with G-d. Sometimes, the connection
is so natural that we don't even notice it. At other times we feel the
connection of a mitzva - tears streaming forth in a moment of prayer; an
intangible peace as the Shabbat candles are lit; the slow exhale as
tefilin straps are unwound.

But what about when there is no connection? When we're in a low or no
service area, or our battery went dead, or when we're in a place (oh
my!) that states "No cell phones permitted." (Or Shabbat when electronic
devices may not be used.)

Our family, friends and office can't get in touch with us then. But G-d
still can. Because we can never truly disconnect from G-d. "A Jew
neither wants to nor can be disconnected from G-d," taught Rabbi Shneur
Zalman, founder of Chabad Chasidism. Even if we think the connection is
broken or that we got disconnected, we're still connected with G-d and
He's still connected with us. Furthermore, we can still communicate with
Him and vice versa. Because, in truth, the service never goes down.

Maybe it's a wrong number or something has affected the microwaves. But
the lack of connection is never permanent.

G-d can and does communicate with us. We need only perk up our ears and
listen, recharge the battery or be patient until we reconnect.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Eikev, Moses looks back upon the Jewish
people's 40 years in the desert, and mentions twice the manna they ate
for sustenance. Both times, Moses seems to imply that eating the manna
was somehow distressing: "And He afflicted you and suffered you to
hunger, and fed you with manna"; "[He] fed you in the wilderness with
manna...that He might afflict you."

In fact, the Children of Israel complained bitterly over having to eat
it. "But now our soul is dried away; there is nothing at all except this
manna before our eyes." "Our soul loathes this light bread."

At first glance their complaint is surprising, as the Torah describes
the manna as being delicious - "and its taste was like wafers made with
honey." Our Sages comment further that the G-dly manna was unique in
that the person eating it experienced whatever flavor he wished.
Furthermore, the manna was completely digested, having no waste. How
then could such a wonderful food be perceived as "torment"?

However, the Talmud explains that it was precisely these qualities that
left the Jews with a sense of hunger. It was hard to get used to this
"bread from the heavens" that had no waste and could taste like anything
in the world. The Jews wanted regular bread, "bread from the earth."
They longed for food that looked like what it was.

But the truth is that the Jews' resentment was motivated by the Evil
Inclination. At first, the Evil Inclination draws a person into small
sins, slowly working its way to more serious ones. So it was with the
Children of Israel: They started by complaining about the manna, then
progressed to "crying among their families," implying transgressions in
the area of family life.

The dynamics of the Evil Inclination never change, and even today, the
Evil Inclination still chafes against "bread from the heavens."
Symbolically, "bread from the heavens" stands for Torah and G-dly
wisdom, while "bread from the earth" is secular, worldly knowledge. The
Evil Inclination tries to make the Jew dissatisfied with his "bread from
the heavens," and attempts to convince him that a steady diet of Torah
will leave him hungry. "The Torah is endless," it whispers in his ear.
"You can never learn it all; the more you'll learn, the more you'll see
how infinite it is. Why not turn your mind to worldly matters? At least
you'll get a feeling of fullness and satisfaction."

On an even finer level, the Evil Inclination tries to dissuade a Jew
from studying Chasidut, the innermost part of Torah, which is also
likened to "bread from the heavens." "Bread from the earth," the
revealed part of Torah, is enough, it claims.

But the truth is the opposite. Because the Jew's essence is spiritual,
he can never be satiated by worldly matters. Only Torah, and the
innermost part of it, can make the soul feel full, for it is through
Torah that the Jew connects to the Infinite.

                                Adapted from Likutei Sichot, Vol. 4

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                             SLICE OF LIFE
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In all my time working at the Regency Assisted Living home in Glen Cove,
New York, I never heard Maria speak. She just walked around the
facility, with a sad look on her face, pushing her walker.

One day I saw her sitting alone next to the black piano at the edge of
the dining room and decided now was my chance to reach out to her. So I
sat down next to her and asked her how she was doing.

"I had a very tough life," she said. "I am from Poland. When I was a
girl it was lovely. But then the Nazis came. They lined up my family -
39 in a row - and opened fire. They shot them all, one by one and threw
their bodies in a ditch. I was shot too but the bullet grazed my head."
As she told me this she lifted up her hair, pointing to a faint scar on
her forehead. She let her hair down and continued.

"I played dead. When the Nazis left I ran and hid in the woods.
Eventually, I made it to Russia where I became a cook in the army. Then
I went to Israel and after that to America. Thank you for listening."

With that she got up, pushed her walker into the dining room and sat
down at a table for dinner.

Since then, whenever I saw Maria I made sure to ask her how she was
doing. She always answered me with a shrug of her shoulders and a frown,
and continued on her way.

This went on for weeks until Chanuka arrived. We set up rows of chairs
in the lobby for everyone to participate in the menorah lighting.
Seniors came pushing walkers and canes. Some were pushed by their aides
in wheelchairs. Others were fortunate enough to walk in on their own.

We all waited for sunset then I lit the shamash. I said the three
blessings and lit one candle for the first night of Chanuka. I was all
set to talk about the miracle of Chanuka when something miraculous
unfolded right in front of my eyes.

I noticed Maria in the front row. She was no longer frowning. In fact it
was just the opposite. A smile stretched across her face from ear to
ear. Her eyes were closed and she was bobbing her head from side to side
like a little school girl and singing, "Sivion, Sov, Sov, Sov. Chanuka
Hu Chag Tov... "

And then there was Chana. She also had a reawakening of sorts at the
Regency. She was 106 years old then (she should live and be well)!

One day I sat next to her on the living room couch. She looked at me and
counted the buttons on her shirt. "One, two, three. I've got three
buttons. You see, one, two, three. Three buttons. Bingo!"

Later on that day we did our weekly Friday afternoon Shabbat service,
held in the bingo room. At the service, we would sing Shabbat songs with
the residents and help a resident light the Shabbat candles. I decided
to bring the Shabbat candles over to Chana for her to light this week.

I placed the Shabbat candles in front of her and began saying the
blessing over lighting the candles with her, assuming she either didn't
know the blessing or if she once did she surely had forgotten it by now.
Boy was I wrong. As soon as I started to say the blessing, as if on cue,
Chana whizzed through the entire blessing on her own. She remembered the
blessing on the Shabbat candles like a pro.

Then there was Herbert. He was in his mid 80s. I met him when he was
sitting on a chair in the living room. I sat next to him and asked how
he was doing.

"Fine," he said. "How are you?"

"Thank G-d."

"Where are you from," he asked me?

"I'm from Glen Cove."

"That's nice," he said.

"Where are you from," I asked him?

"I'm from Brooklyn. Where are you from?"

I was sure I already answered that question a few seconds ago but I
answered him a second time anyhow, in case he didn't hear me the first
time.

"Glen Cove," I said.

"That's nice," he said.

"Where are you from?" he asked me again for the third time.

I answered again and then I wished him a good evening.

I saw him the next day sitting with his daughter. When Herbert went to
the bathroom I mentioned my encounter with her father yesterday.

"Let me explain," she said. "My father used to be a very active man. He
used to play 18 holes of golf on a Sunday. Everything was fine. Then one
day he was driving on a business trip and lost control of his car. His
car spun over three or four times, and landed upside down. He survived
the accident, thank G-d, but he no longer has any short-term memory.
Sorry for the confusion."

The next day I decided to help Herbert put on tefilin. I spoke with the
non-Jewish aide who takes care of him. I told her that tefilin is a very
important mitzva for a Jewish man to do and I want to do it with
Herbert.

"That would be great," she said.

So that afternoon I offered to help Herbert put on tefilin and we went
into an empty conference room in the Regency.

"Did you ever do this before," I asked him?

"Sure," he said.

I rolled up his sleeve and placed the tefilin box on his arm and said
the blessing over the tefilin with him. Then I wound the black strap
around his arm and hand and placed the other tefilin box on his head.

"Now we'll say "Shema" together, Herbert. Put your right hand over your
eyes and say, She-..."

Just like Chana, Herbert continued saying the Shema himself, recalling
the holy words stored deep inside, imprinted so strongly in his heart
and mind that no loss of memory could extinguish them.

I continued helping Herbert put on tefilin after that. One day something
interesting happened. I helped Herbert put on the tefilin as usual but
before we had a chance to say the prayers the fire alarm went off. I
helped Herbert to his walker while the tefilin remained strapped around
his arm and his head.

We walked outside. The workers who usually looked at Herbert with pity
now seemed to have a new-found respect for him. It was a fulfillment of
the Talmudic statement that whoever dons tefilin on his head causes the
nations of the world to fear him.

These are just a few of the many stories from my time at the Regency
showing that no amount of aging, memory loss or persecution can
extinguish the Jewish soul's love and connection to the Alm-ghty.

    (c) 2014 Yosef Geller. Contact Yosef at yosefgeller@gmail.com

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                               WHAT'S NEW
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                           Assisting Refugees

Jewish refugees from Lugansk, Ukraine, and surrounding towns are being
hosted by the Jewish community of Zhitomer in a family refugee camp
organized by Chabad-Lubavitch of Lugansk.

                      Friendship Circle Conference

A two-day international conference for directors and staff who run the
Friendship Circle, a Chabad-Lubavitch network of 87 independently
operated programming organizations worldwide for children and teens with
special needs and their families, took place this summer in Livingston,
New Jersey. Participants relayed insight into the Lubavitcher Rebbe's
outlook on how to include children with special needs in communal life.


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                            THE REBBE WRITES
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 This letter was written to sculptor [Jacques] Chayim Yaakov Lipschitz

                       28th of Iyar, 5720 [1960]

Greeting and Blessing:

This is to confirm receipt of your letter in which you refer to the
issue of the proposed "Sculpture Park" in Jerusalem. I must confess that
I was surprised to note your attitude toward this matter, and I trust
that you will not take it amiss my objections. I believe you have not
been fully informed on this subject.

The opposition to this project does not emanate from any particular
party only, but is widespread indeed. Even non-religious circles are
opposed to it. Unfortunately we live in such a materialistic world that
material considerations prevail over others, so that contrary points of
view are hushed up in the press.

A "Sculpture Park" in Jerusalem is quite incongruous with the character
of the Holy City, which has a tradition of holiness, not only for Jews
but also for gentiles, for a period of the past 4000 years. It has
always been the symbol of monotheism, free from graven images in any
shape or form. You surely know, as anyone else, how much blood was shed
by the Jews for the preservation of this sacred status of the city when
the Romans tried to make it Aelia Capitolina. Thus, even from the point
of view of esthetics and art, a public display of this kind would not
only be in bad taste, but a real dissonance.

I will cite the opinions of some prominent Jews on this project. These
are just a few of many similar expressions, and I bring only these as no
one can accuse them of "religious bias."

These opinions were excerpted from interviews published in the weekly
Panim el Panim, No. 54 (16th of Iyar, 5720 [1960]):

The poet Nathan Zach:

Whether we like it or not, Jerusalem serves for very many people as an
active historic symbol, which is still valid today. The basic principle
of monotheism, including the ban on the graven and molten image, has in
the course of generations been woven into this symbol... It is very
characteristic that we who at every opportunity bring to the headlines
of the press new archeological finds.. shut ourselves up behind our
"secularism" when we are called upon to display a little respect for our
past...

(Nathan Zach, who nicknamed the project "Terah's Park" (an allusion to
the idolatry of Terah, Abraham's father), cites the young sculptor
Yehiel Shemi and others who could certainly not be called
"reactionaries" who are equally opposed to the project.)

Gershon Jack, an educational authority, explains his opposition as
follows:

We bring up our children to feel proud of our people and its uniqueness
of tradition. These are values which have been formed over thousands of
years of our history. We cannot uproot ourselves from it all. One of the
centers of our national sensitivity is Jerusalem. How can we desecrate
it?

David Zakkai:

A person like me, generally speaking, does not consider sculpture as a
forbidden art. However, there are two compelling reasons why we should
oppose the Sculpture Park in Jerusalem: a) With all our heretical views,
Jerusalem is a unique city. As for me, whenever I go up to Jerusalem,
the Holy City, I am overcome with emotion and never cease thinking: I am
in Jerusalem! For three thousand years of its history, Jerusalem has
established its peculiar attitude toward the graven image. Many Jews
died, many were the rebellions and much blood was shed, all because of
graven images. We must not destroy this attitude. b) A closed museum
might be understood; even then - no sculptures of a christological
character. But the issue is a public Sculpture Garden - to make
Jerusalem a world center for sculpture. This is a violent contradiction
to the whole character of Jerusalem.... Moreover, we are only a part of
our Jewish people.. a very substantial part, who see a transgression in
this. We have a responsibility to those Jews also. The would-be
benefactor should be told that not all gifts can be accepted
unconditionally!

                        continued in next issue


                              Reprinted from Beis Moshiach Magazine


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                              TODAY IS ...
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                             23 Menachem Av

The Previous Lubavitcher Rebbe writes: In the winter of 1891-2, when my
father taught me in  the book of Tanya, "The second soul in Israel is
actually part of G-d above,"he explained that the connotations of the
words "above" and "actually" are contradictory. "Above" indicates the
most spiritual of spiritual levels, while "actually" describes the most
material of material things. He explained that this is the unique
quality of the "second soul," that though it is the epitome of the
spiritual it has an effect upon the most material of materiality.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Shabbat is the 20th of Av, the yartzeit of the Rebbe's father,
Rabbi Levi Yitzchak Schneerson.

Previously, in a gathering on Shabbat that coincided with Rabbi Levi
Yitzchak's yartzeit, the Rebbe spoke about the significance of his
father's yartzeit and specifically of it occurring on Shabbat.

The Rebbe quoted the Talmudic saying that "The death of the righteous is
compared to the burning of the House of G-d." The Rebbe then went on to
explain that the true meaning of this statement is that the tragedy of a
righteous person's passing is, like the destruction of the Holy Temple,
a descent that must ultimately bring us closer to the building of the
Third Holy Temple.

The Rebbe then went on to explain that on this Shabbat there are many
reasons to be joyous. It is the Shabbat following Shabbat Nachamu - the
Shabbat when we are doubly consoled for the destruction of the two Holy
Temples. That this Shabbat follows the 15th of Av (known as a very
joyous day in the Jewish calendar) means that it brings completion to
the day. In addition, that it is the 20th of Av, a day that will
ultimately bring us closer to the building of the Third Holy Temple is
also a reason to be joyous.

The Rebbe also spoke about the importance of permeating all of our
actions with joy, thus hastening the promised redemption:

"This joy, consolation and salvation must all be expressed in a revealed
way and in actuality.... Our action in all areas of Torah and mitzvot
(commandments) will speed the realization of the promised redemption....
the attitude of joy should also permeate and encompass all of these good
actions, and this will speed the transition of the day of mourning into
a day of rejoicing."

May this take place immediately, NOW!

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                          THOUGHTS THAT COUNT
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And your eye be evil against your needy brother (Deut. 15:9)

If you look at your poor fellow Jew with an evil eye, searching for
defects and sins in him in order to explain your own stinginess and
unwillingness to help, then "he shall cry out to G-d against you, and it
shall be a sin in you"- G-d will regard you accordingly, searching for
your even graver transgressions and defects.

                                     (Rabbi Shmelke of Nicholsberg)

                                *  *  *


The blessing, if you will listen to the commandments of G-d (Deut.
11:27)

Being able to listen to G-d's commandments is in itself a blessing. You
should be able to hear and absorb G-d's words in your very soul.

                                     (Rabbi Shimshon Rafael Hirsch)

                                *  *  *


But be strong not to eat the blood...in order that He do good for you,
and for your children after you. (Deut. 12:23-25)

The sages learn from this that if G-d specifies a reward for refraining
from eating blood, a thing which a person has no desire for because it
is disgusting, how much greater a reward is there for refraining from
that which one desires but is not permitted.

                                                     (Tzena U'rena)

                                *  *  *


Take tithes, you shall take tithes (Deut. 14:22)

In Hebrew this verse is written, "Aser t'aser." Our Sages explain it can
also be read, "Aser sheh-t'ta-asher - give a tenth so that you will
become rich." Concerning other commandments, we are told not to perform
them in anticipation of the reward. However, for the mitzva of charity
(specifically the required amount of one tenth of one's earnings) the
Torah itself tells us of the reward we will receive in this world -
riches.

                                 (Milei D'Chasiduta on Pirkei Avot)

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                            IT ONCE HAPPENED
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For a long time the Soviet government had been carefully scrutinizing
the actions of Rabbi Levi Yitzchak Schneerson, the Chief Rabbi of the
city of Yeketerinaslav (and the father of the Lubavitcher Rebbe). A
network of spies had infiltrated his synagogue and was observing his
every step. Indeed, a thick dossier of his "crimes" had already been
gathered.

The truth is that it wasn't all that difficult to substantiate evidence
of the Rav's defiance. Nonetheless, by dint of his courage and
ingenuity, Rabbi Levi Yitzchak had so far succeeded in avoiding their
traps.

Take, for example, the time the government decided to conduct a census
in which all Soviet citizens were asked if they believed in G-d. Because
of the great danger involved in responding truthfully, many Jews, even
observant ones, had planned on answering in the negative.

Rabbi Levi Yitzchak, however, would not hear of such a thing, and ran
from one synagogue to the next begging people not to deny the G-d of
their fathers. As a result of his campaign he was summoned to appear
before the authorities.

"What is there to find fault with?" Rabbi Levi Yitzchak answered
innocently. "When I learned that some Jews were intending to lie, I
merely did my job as a Soviet citizen and urged them to tell the truth."

The day came when Rabbi Levi Yitzchak was invited to appear in court on
charges of conducting Jewish activities in his home. As this was
strictly against the law, if he were found guilty, the punishment was
potentially severe.

The Rav's apprehension only grew when he saw the two main witnesses for
the prosecution. The first was the director of the housing unit in which
he lived, a young Jew who was a sworn Communist. Appointed by the
authorities to keep track of the residents' comings and goings, Rabbi
Levi Yitzchak knew that he was the housing director's primary focus. The
other witness was his next-door neighbor, a woman whose husband was the
regional head of the Communist Party in charge of transportation.

In truth, Rabbi Levi Yitzchak had much to fear from these two witnesses.
And recent events had given him even more cause for worry.

Not long ago a young Jewish couple, both high-ranking government
employees, had suddenly appeared on his doorstep in the middle of the
night and asked that he marry them "according to the laws of Moses and
Israel." It was a very dangerous proposition: Not only did the Rav not
know them personally, but in order to conduct a Jewish ceremony under a
chupa, ten Jewish men would have to be found.

Within a short time, nine Jews were hastily assembled in Rabbi Levi
Yitzchak's home. But where to locate a tenth? With no other option the
Rav had taken the bold step of asking the director of the housing
project to participate. "Me?!" the man had jumped as if bitten by a
snake. "Yes, you," Rabbi Levi Yitzchak had answered in earnest.
Surprisingly, the director had agreed, and the clandestine wedding was
held. But who knew if this would now be counted against him?

The second witness had also recently been involved in an activity that
could possibly implicate him. One day a secret messenger had come to the
Rav's house and informed him that the following day, the woman's
husband, the high-ranking Communist, would be away on business from
morning till night. The real reason for his absence, however, was to
allow the Rav to perform a brit mila on their newborn son.

Rabbi Levi Yitzchak did not know if he was walking into a trap. But the
next day, the tiny infant was entered into the Covenant of Abraham.

That evening, the baby's father returned home and made a big commotion
about the "terrible" deed that was done without his knowledge. Thus, it
was difficult to predict how the neighbor woman would now testify in
court.

The tension was great as the trial opened. The director of the housing
project was the first to testify: "As you all know," he began, "I am
well aware of everyone who enters and exits Rabbi Schneerson's
apartment. But the only unusual visitors I've noticed are two old
relatives who drop by from time to time."

Now it was the turn of the second witness to speak. "As a neighbor of
Rabbi Schneerson," the woman testified, "I always expected that as a
spiritual leader, he would try to establish contact with members of his
faith. I therefore find it surprising that I have never noticed any
illegal activities in all the time he has lived next door to me."

Rabbi Levi Yitzchak Schneerson thus emerged unscathed from this
particular incident. But the evidence against him continued to mount
until in 1940, he was declared an "enemy of the people" and exiled to
Central Asia. After much suffering he returned his holy soul to its
Maker, on the 20th of Av of 5704 (1944). May his saintly memory protect
us all.

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                            MOSHIACH MATTERS
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The unique quality of our generation is hinted at by the word "eikev,"
which also means "heel" in Hebrew. When you want to enter an extremely
cold swimming pool, which is the easiest limb to put in first? The feet.
Although the feet lack the sensitivity of the more refined limbs of the
body, they respond more readily to our will. The very "lowliness" of the
foot is its strength, enabling it to withstand harsh conditions and keep
soldiering on. Similarly, although our generation may lack some of the
spiritual refinement of the previous generations, like the heel, we are
able to show a deeper commitment to fulfilling G-d's will.

              (From Keeping in Touch, based on a talk of the Rebbe)

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                END OF TEXT - L'CHAIM 1334 - Eikev 5774
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