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                                  B"H
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                         L'CHAIM - ISSUE # 872
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                           Copyright (c) 2005
                 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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        June 3, 2005            Bamidbar          25 Iyyar, 5765
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                         Hitting the Fast Ball

According to most experts, the hardest thing to do in all of sports is
hit a baseball. It's harder than running a marathon, catching a 50-yard
touchdown pass, dunking a basket or any other athletic feat.

There are two reasons for this, one physical, the other emotional.

The distance from the pitching rubber to home plate is 601/2 feet
(18.4404 meters). A fast ball travels 90 m.p.h. (144.84096 kilometers
per hour, for you metric fans). That means it takes a baseball less than
half a second to get from the pitcher's hand across home plate.

In that time, the ball travels through three zones. While it's in the
first zone - the first tenth of a second - the batter has to recognize
the pitch (fastball, curve, slider, etc.) and decide if it will be in
his strike zone or not. While it's in the second zone - .15 seconds - he
has to decide whether to swing, let it go as a ball or get out of the
way of a wild pitch.

At this point the ball's moving too fast and too close for his eyes to
see it. He loses track of it. But in the last third of the ball's
flight, he has to start his swing and get his bat to where he thinks the
ball will be in the last five-hundredths of a second.

The emotional reason isn't so complicated: it's scary. When we see a
baseball zooming right at us - heading for our heart - at 90 miles per
hour, our first impulse is to duck, run, get out of the way. The first
thing we have to learn is not to be afraid of the ball.

So when we make contact with the fast ball, it's sweet. And when we hit
a hard grounder or a line drive - hit it hard enough to get on base -
it's an accomplishment unique and satisfying.

From each reason it's difficult to hit a baseball we can learn a
practical lesson in living Jewishly.

There's a famous Jewish teaching of our Sages, zerizim makdimim
l'mitzvot. One way to translate this is: the alert anticipate the
mitzvot (commandments). It means those who are attentive, prepared,
ready to act - on the ball - look for opportunities to perform mitzvot.
They don't wait for the mitzva - they look for it. Like the batter, they
recognize the "pitch" - the situation and quickly decide to "swing" - to
go after the mitzva.

Feel like sleeping in? Zerizim makdimim l'mitzvot. That "pitch," that
mitzva you've been waiting for, is coming your way. Do you want to study
some Torah? Swing hard - take the initiative - call your Chabad House
and join a class or get one started. Shabbat is coming soon. Do you have
candles ready to light? Have you bought a nice wine for Kiddush? What
about some "Shabbos treats," delicacies especially for Shabbat.

And so on. We have to be on top of the mitzvot, anticipating when
they're going to be available, and prepared to "swing hard" and get into
them.

But even if we are alert, if we anticipate the mitzvot, preparing
ourselves for the opportunity, if we are afraid or hesitant, we might
"swing late" and miss. However, in baseball you only get three strikes -
three missed opportunities - and you're out. But, when it comes to
performing a mitzva, you're never out. You're always at bat.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Torah portion Bamidbar begins the book of Bamidbar, which is also
known as "Sefer HaPikudim - The Book of Numbers." Both at the beginning
and the end of the book of the book of Bamidbar the Torah details the
counting of the Jews: First, after receiving the Torah in the Sinai
Desert at the beginning of their wanderings through the vast and
terrible desert; and the second time at the end of the forty years'
wanderings, on the eve of their entry into the Land of Israel.

There is an eternal lesson which can be derived from these countings,
both of  which took place in the desert:  the mission of every Jew, man
or woman, is to make an "abode" for G-d in this material and earthly
world.

When a Jew looks around and sees that the world is a spiritual "desert,"
full of materialism and mundane desires, the thought may occur: How is
it possible to carry out one's  mission of bringing G-dliness into the
world? The Torah informs us that there is no cause for apprehension, as
this was the way the Jews began their mission when they become a nation
and received the Torah at Mt. Sinai. With the strength derived from the
Torah, they made it through the vast and terrible desert - a bleak
wilderness in every respect, where in the natural order of things there
is no bread and no water, but only difficulties and trials.

Moreover, wherever they made their way through the desert, they
transformed the desert into a blooming garden: Miriam's Well caused the
desert to bring forth all sorts of vegetation and fruit; Manna, "Bread
from Heaven" was brought down for their sustenance; the Pillar of Fire
illuminated their way, while the Clouds of Glory protected them against
all dangers.  With our ancestors as role models, we see that our
surroundings, whatever they may be, need not cause us any worry.

An additional lesson we learn from the counting in the desert is derived
from the counting itself. Each person was counted individually,
regardless of his station and standing in life, and each one was counted
as no more than one and no less than one. This underscores the fact that
each of us has his own personal mission in life.

In fact every Jew can be likened to a soldier - for truly, we are all
soldiers in the service of G-d. In an army there are various ranks, from
an ordinary soldier to the highest in command, yet, each one
individually and all together carry out the Divine mission to make a
holy place for G-d in this world, even in a desert.

Excerpted and freely adapted from a letter from the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                          Tefilin? Of Course!
                         by Rabbi Tuvia Bolton

I once spent three days in Amsterdam with my wife. We saw a few art
museums, visited some friends, I spoke at a synagogue frequented by
Israelis and then we returned home to Israel. Several interesting things
happened on the trip. But the most interesting incident of all took
place on the plane back to Israel.

I decided to use the opportunity of the flight to help Jewish men put on
tefilin. I was a bit apprehensive about figuring out who was Jewish,
only to realize that my worries were for naught. I discovered that
people from Holland hardly move. Jews on the other hand, especially
Israelis, could not sit still for a moment. They were constantly
talking, making endless facial and hand gestures, getting up or just
squirming. So I simply approached anyone who moved.

At first several people refused, then one person agreed, then a few
more, and so on. I proceeded down the aisle until I came to three young
Israeli fellows sitting next to each other. They looked like they had
gotten a lot out of Amsterdam: their brows, nostrils and earlobes were
well pierced with rings and studs, small tattoos decorated their arms
and all had hair dyed unnatural colors.

"What do you say? Want to do something really wild? Put on tefilin! It
takes one minute and doesn't cost money!"

The young man sitting nearest the aisle contorted his face as though I
was offering him a dead cat and shrugged his shoulders as high as
possible which is Israeli for "drop dead." I got the message and, not
disheartened, turned my attention to his neighbor who wasn't looking at
me. "What about you, my friend?" I asked. Immediately he closed his
eyes, tilted his head and let out a snore, feigning deep sleep.

Only one left. Sitting near the window reading a magazine, enveloped in
the drone of the plane, he was unaware of what had just happened. I
raised my voice loud enough for him to hear me. "Would you like to put
on tefilin?" He looked at me suddenly and said "What!? What did you
say?"

The first fellow, the one who had refused, was following with relish
awaiting my total defeat. The one in the middle was still "asleep," but
I could see that he was peeking. I repeated the question as I held up
the tefilin.

"Tefilin?" he asked incredulously. "You want me to put on tefilin?!" He
stood up, bent over a bit because of the overhead bin, rolled up his
sleeve and exclaimed with a smile, "Of course I'll put on tefilin!!"

The first fellow was shocked! The "sleeper" in the middle even opened
one eye to see if he had heard correctly. Meanwhile, the young man
joyously let me help him put on the tefilin, then sat down and began
reading in a loud voice the "Shema Yisrael" prayer from a card I gave
him.

I didn't notice that we were being watched. A well-dressed,
distinguished looking non-Jewish passenger sitting in the row ahead of
us had turned around to watch the entire scene.

As soon as I noticed him I said "hello" and asked him if he had any idea
what we were doing. He shook his head "no." He waited and watched
intently as the Israeli finished and I removed the tefilin.

Then I began to explain. "These," I told him holding up the tefilin,
"are made of leather and are a commandment of G-d to the Jews. G-d
commanded every Jewish adult male to put them on like that man did, once
a day every weekday."

I saw that the man was impressed. He looked at the Israeli young man,
then back at me and said with astonishment, "You mean that young man is
not religious, and he put on those boxes just because you asked him?! If
I didn't see it with my own eyes I would not believe it!"

His excitement was contagious. I asked him his name and he told me it
was Peter. I continued. "Do you know what is inside these leather boxes?
Parchments containing the four paragraphs from the Bible that mention
this commandment. And the most important one of them says "Shema Yisrael
- Listen Jews, G-d is One."

Peter was listening intently above the noise of the plane as I
continued. "It means that G-d alone creates everything constantly! Do
you know what that means?" His eyes were wide with amazement, his
traveling partners even looked up to see what was going on.

"It means G-d, who can do anything, creates you every second brand-new!
And He does it for free! So if G-d creates you and me for free, then we
should do something for Him for free!" And I told Peter briefly about
the Seven Noahide commandments.

We shook hands and I started walking back to my seat. Suddenly, Peter
unfastened his safety belt, stood up, straightened his jacket and tie,
pointed at me and yelled at the top of his lungs: "This rabbi is
correct!!" Then he majestically pointed up and announced: "And I want to
apologize. To publicly apologize to him for what we have done to his
people! We have taken a man and made him god, and we have denied the
holy commandments!!"

The last three words he really belted out so that several rows around us
were staring. Then he very warmly and officially shook my hand again,
sat back down and returned to the book he was reading.

              Read more of Rabbi Bolton's articles at ohrtmimim.com

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                               WHAT'S NEW
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                       New Shluchim - Emissaries

Rabbi Mendel and Dobi Greisman will be arriving soon in Arkansas to
establish Chabad of Northwest Arkansas. The new Chabad House will serve
the Jewish communities of Bentonville, the University of Arkansas in
Fayetteville, and surrounding cities.

Rabbi Velvel and Esty Lipsker will be unpacking their bags in Miami,
Florida, before the new school year begins. Rabbi Lipsker has been
appointed to the administration of the Yeshiva in Miami and will work
directly with the students.

Rabbi Yisroel and Fruma Resnick are moving to Northern California where
they will establish a new Chabad House serving the needs of the Jewish
residents in Pleasanton, Dublin, and Livermore, also known as the
Tri-Valley.

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                            THE REBBE WRITES
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         Freely translated letter continued from previous issue
                     to (then) General Ariel Sharon


Without a doubt, I have not, G-d forbid, given up hope that the
situation will change. But until then, there would be no benefit or
practical advantage to issuing a call for people to settle Hebron. For
there would be bitter clashes between the people in charge (whom we have
been discussing) and even such people who would not answer the call (to
move to Hebron), but would be moved to think in that direction - and all
the more so those who might answer the call and go to live in Hebron.
The conflict would be to the extent that the government would issue laws
against those who would go to settle. This would reveal to the world -
not just the Jewish world, but even to the gentiles - that those who
make the decisions are bent on making it difficult for the settlers, and
even worse than "difficult" - they would humiliate them and strengthen
the morale of the enemies of Israel.

I do not despair concerning all this. But it is not a shift in Jewish
public opinion which will affect change, but rather the mistakes of the
Arabs and their supporters. So it was in the past, when such mistakes
last year forced the "pursuers of peace" to finally agree to provide
security, naturally leading to a pre-emptive war. I hope that in the
future it will be easier, and will not G-d forbid injuriously affect
lives or even property of our brothers, no matter where they live.

It is amazing to what extent the label which was given to the Children
of Israel in our Torah, "a stiff-necked nation," has not only endured
until this day - but has been used by some for the opposite of the Torah
and vital interests of the Jewish people. An example from the most
recent weeks: the Algerian hijacking of the El-Al plane, when everyone
clearly saw the reaction of even those who are supposed to be among the
"friends of Israel." Yet despite all this, they congratulate the nations
for finding a solution which was supposed to be an "ethical victory."
Even if you could find reason to say that they were forced to agree to
the extortion (to save lives), yet what obligates them to crown the
architect of this deal as a Man of Ethics and totally righteous, and an
example for the Masses? It would seem that there is no way to fathom a
stiff-necked nation. This stubbornness expressed itself so strongly in
the form of believing in the kindness of the nations (despite the
message from our Prophets and Seers that the kindness of the nations is
veiled sin), that even the invasion of Czechoslovakia did not weaken
this spurious belief. Even though it would seem that the episode in
Czechoslovakia has nothing to do with the subject of this letter-the
inner significance is relevant, because it demon-strates the sentiment
of some of those who decide the policy making process in the Holy Land,
a process which expresses itself in deeds, grievous and painful acts
which also cause much worry for the future (the near future at least -
until they do away with their attitude about these matters).

We should end off on a positive note: I thank you for the warm greetings
which you brought me from your visit to Kfar Chabad. According to the
reports and information I have received from there, you spoke from your
heart and with warmth, and strengthened and encouraged them.

Everyone is in need of this, including them.

Especially now, during these eventful times in the "Land upon which
G-d's gaze is affixed from the beginning of the year until the end of
the year," as it states in our Torah. When, on the other hand, the
enemies who surround the land, see the government in our Land exhibit
more and more weakness - a government who believes that they must deal
with the Arabs with silk gloves and great care - and should there be a
quarrel between an Arab and an Israeli, the first thing to do is to
check what the reaction will be in the capital of one country or
another, and only then decide what to do. So the Arabs constantly allow
themselves the luxury of creating more and more disruptions, and all the
more so, disturbances, and eventually terror.

And as we approach the New Year, as the well-known saying goes, may it
be G-d's Will that this year end, together with all the undesirable
things which occurred in it (they should totally and absolutely
disappear) and next year, and in the final days of this year, may the
blessings begin, including the crucial change in the government's
posture, without having to wait for unwished-for incidents which would
force the change. After all, we have seen miracles from the All-powerful
G-d in the recent past, and He is able to affect miracles in any fashion
- or as the traditional saying goes, with "good that is manifest and
revealed."

With respect and blessings for an inscription for a good and wweet year,
to you and all your family,

                                      /Signed: Menachem Schneerson/

P.S. As I mentioned above, due to the painful points raised in this
letter, it is written to you privately. You have permission to show or
describe it to whomever you feel it would benefit. I will close with the
hope that in accordance with the openness of this letter, you will
respond in a likewise fashion to all the points raised in it. This is in
addition to an answer to my question and others, which I hope you will
be able to investigate and answer upon your return to Israel.

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                            RAMBAM THIS WEEK
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1 Sivan, 5765 - June 8, 2005

Prohibition 266: It is forbidden to envy other people's possessions

This mitzva is based on the verse (Deut. 5:18) "You shall not desire
your neighbor's house"

We are commanded not to be jealous or envious of other people's
belongings. The word "house" includes all that which belongs to another
person. The difference between the previous prohibition (265) and this
prohibition is that, this mitzva forbids us to be jealous or envious of
something that belongs to another person. The previous mitzva forbids us
to try to purchase or gain an object that we desire which belongs to
another person.

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

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

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

Unencumbered by books and desks and black-boards, Judaism literally
comes to life through stories, songs, activities and practical mitzvot.

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

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

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                          THOUGHTS THAT COUNT
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And G-d spoke to Moses in the wilderness of Sinai...(Num. 1:1)

G-d purposely chose a desert in which to give the Torah. He spoke to the
Jews in a place where everyone enjoyed free access, to show us that
every Jew has an equal obligation and share in the Torah.

                            (Bamidbar Rabba and Michilta B'Shalach)

                                *  *  *


Take the sum of all the congregation of the children of Israel, by their
families, by their fathers' houses...(Num. 1:2)

In order to know the number of people in each tribe, first they were
counted according to their families and then each member of the family
was counted. This shows us the importance of the family. The existence
of the Jewish people is based on and dependent on the actions of each
family.

                                            (The Lubavitcher Rebbe)

                                *  *  *


And these are the generations of Aaron and Moses...(Num. 3:1)

Previous to this statement, only the sons of Aaron were mentioned. Why,
then, were they also considered the generations-children-of Moses? Moses
taught Torah to the children of Aaron; whoever teaches Torah to the
children of his fellow-man, Scripture credits him as though they were
his own children.

                                                            (Rashi)

                                *  *  *


Those that pitch [their tents] on the east side are the standard of the
camp of Judah...the tribe of Issachar...and the tribe of Zevulun...(Num.
2:3-7)

According to Rabeynu Bechaye, the tribes of Judah, Issachar and Zevulun
camped near Moses and Aaron. For this reason, they all became great
scholars. This shows us the importance of choosing righteous neighbors.

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                            IT ONCE HAPPENED
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Rabbi Chaim Halberstam of Sanz, known as the Sanzer Rav, was deeply
involved in the mitzva of tzedaka (charity), giving with an open hand
from his own funds and soliciting from others as well. In keeping with
the rabbinical dictum that charity collectors should travel in pairs, he
always went on his rounds with a respected member of the community.

One time Rabbi Chaim set about to collect a large amount of tzedaka for
a certain wealthy man who had gone bankrupt. He and a trusted companion
went about from house to house soliciting funds, when they came to the
elegant home of one of the richest men in the city. They entered the
beautifully appointed anteroom and were shown to a velvet sofa where
they were served tea from a silver tea service while they waited for the
master of the house to appear. After a few minutes a well-dressed
gentleman entered and greeted the illustrious Rabbi warmly.

The Rabbi and his companion requested that the wealthy man donate the
large amount of five hundred rubles for an unspecified "worthy cause."

The rich man considered their request for a few moments and then asked,
"Tell me, exactly what is the cause you're collecting for? Is it for
some public institution or for a private person?"

Rabbi Chaim replied that he was collecting for a wealthy citizen who had
lost all his money and gone into bankruptcy. But this answer wasn't
sufficient for the man, and he began to inquire further about the
identity of the person.

"I'm sorry," replied Rabbi Chaim, "but I cannot divulge the man's name,
since that would cause him terrible embarrassment. You'll just have to
trust me when I tell you that he's a very deserving individual."

The rich man refused to be dissuaded from his curious pursuit of the
man's identity. "Of course, I trust you implicitly, and I would be only
too happy to donate even several thousand rubles to help you, but I
would first like to know to whom I'm giving the money."

At this point the man who was accompanying the Rabbi interjected his
opinion that perhaps it wouldn't be so bad to divulge the man's identity
in this case. Certainly the rich donor wouldn't allow the information to
leave the room, and it was a wonderful opportunity to amass the large
amount of money to help a fellow Jew rebuild his life.

But Rabbi Chaim would say only that the man had up until recently been
one of the pillars of the community and had himself contributed to many
worthy causes before his unfortunate business collapse. Again he
protested that he couldn't and wouldn't publicize the man's name.

The rich man, far from being silenced, was even more aroused in his
curiosity. "If you tell me his name I will give you half of the entire
amount you need."

His fellow collector again tried to convince the Rav to tell the man's
name, in view of the tremendous sum of money involved, but to no avail.

"You must understand," he replied, "that even though the sum you are
offering is more than generous, the honor of this Jew is more important
and valuable to me than any amount of money! If you were to give me the
total sum that I require, I would still refuse to reveal the identity of
the recipient!"

The rich man's countenance changed suddenly and he became very still. He
quietly asked Reb Chaim to step into an adjacent room, for he wished to
speak with him privately.

Standing alone with the Rabbi, the rich man broke down into bitter
sobbing. "Rebbe," he began, "I, too, have lost my entire fortune and am
about to enter into bankruptcy. I was too embarrassed to tell this to
anyone, but when I saw how scrupulously you guarded the other man's
privacy I knew I could trust you. Please forgive me for testing you in
such an outrageous manner, but I am a desperate man. I needed to know
for sure that under no circumstances would you tell anyone about my
terrible situation.  I am in debt for such a huge sum, I have no hope at
all of repaying it. I'm afraid that I will have no choice but to leave
my family and go begging from door to door!"

The Sanzer Rav left the home of the rich man, and needless to say, not a
soul ever heard a word of their conversation. Less than a week later he
returned to the same man's house with a large sum of money. He had been
able to raise enough money to rescue not only the original intended
recipient, but this one as well. They were both able to pay off their
debts and resume their businesses successfully.

The role of the saintly Sanzer Rav in this affair became known only many
years later after he had gone to his eternal reward.

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                            MOSHIACH MATTERS
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"Behold the days are coming, says G-d, when I shall send a hunger to the
land not a hunger for bread, nor a thirst for water, but a thirst to
hear the word of G-d"  (Amos 8:11) The ultimate search is the thirst for
redemption and that is why, in the present generation, the era
immediately before the dawning of that great light, there is such a
tremendous thirst for spirituality.

                         (From Highlights, by Rabbi Eliyahu Touger)

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               END OF TEXT - L'CHAIM 872 - Bamidbar 5765
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