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                         L'CHAIM - ISSUE # 979
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                           Copyright (c) 2007
                 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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        July 20, 2007           Devarim               5 Av, 5767
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                           Like An Only Child

Two cherubs of gold stood on either end of the covering of the holy Ark
in the Temple. Our Sages relate that when the Jewish people followed
G-d's will, the cherubs faced each other, embracing like lovers; when
the Jewish people were rebellious, the cherubs would avert their gaze
and face opposite walls.

Our Sages state that when the gentile invaders entered the Holy of
Holies, they saw the cherubs embracing. They brought them out to the
marketplace and displayed them, exclaiming, "How could Israel worship
these?"

During the destruction of the Holy Temple, G-d "poured out His wrath
like fire; G-d was like an enemy." Why, then, were the cherubs
intertwined in love at this time of apparent anger? If their position
reflected the fluctuating relationship between G-d and Israel, what
could their embrace mean at this time?

These questions can be resolved through a more comprehensive
understanding of our relationship with G-d. At one level, the bond is
dependent upon Israel's conduct. If Israel is meritorious, she will be
rewarded; if she sins, she will be punished. In this vein, exile appears
to be a punishment, an expression of G-d's wrath at Israel's misdeeds.

This view, however, reflects only one dimension of the bond between G-d
and Israel. Beyond this connection, however, there is a deeper
relationship, a level at which Israel are "children unto the L-rd your
G-d." The Baal Shem Tov intensifies the child-parent metaphor: G-d
cherishes every Jew with the love of a parent for an only child who is
born to him in his old age.

A father does not love his son only because the son is virtuous or
obedient; most fundamentally, he loves him - unconditionally and
unwaveringly - because he is his son. With or without redeeming
qualities, his father loves him.

G-d loves Israel in the same way. No matter what our conduct, we are His
children. Therefore, even when G-d appears to be displeased with us, His
love for us is revealed in the Holy of Holies, at the inner core of the
Sanctuary.

Continuing with the child-parent metaphor, we can even understand G-d's
wrath as an expression of love. It is written, "He who withholds the
rod, hates his son," implying that when a parent punishes a child he is
in fact manifesting his love. In fact, defying one's natural impulse to
excuse misconduct, and instead rebuking a cherished child, demon-strates
a deep and selfless commit-ment on the part of the parent.

Following this pattern, exile can be conceived as a temporary medium to
a positive end. G-d's purpose in exiling His people is to elevate them
to a higher rung, and the hardships endured - however difficult - are
eclipsed by their ultimate goal.

The awareness of the nature of this process is a fundamental element in
bringing it to its culmination. When a child realizes his parent's love
and corrects his conduct, his parents will no longer show him any
harshness. Similarly, our consciousness of G-d's love for us will
motivate us to mirror those emotions. And this in turn will motivate His
love to be expressed only in positive ways.

 From Keeping in Touch by Rabbi Eliyahu Touger, published by S.I.E.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The Shabbat before Tisha B'Av is called "Shabbat Chazon" (vision), for
on that day, as Rabbi Levi Yitzchak of Berditchev explained, a glimpse
of the Third Holy Temple is given to every Jewish soul, affording it
strength and sustenance.  Following the week's regular Torah portion
(Devarim), the "Vision of Isaiah," a prophecy about the Temple's
destruction, is read in the synagogue. Oddly, the word "vision" is used
in connection to both the destruction of the Temple and its rebuilding.

About the destruction, our Sages declared, "A lion (Nebuchadnezzar) came
in the month whose sign is a lion (Av) to destroy Ariel ('the lion of
G-d' - the Holy Temple), so that a lion (G-d) will come in the month
whose sign is a lion and build Ariel."  Once again we find the same word
- "lion" - referring to both the destruc-tion and the rebuilding of the
Temple.  What can we learn from this?

In order to understand the connection between the two, let us examine
the true nature of the destruction. Our Sages explain that G-d Himself
observes the Torah's 613 mitzvot (commandments).  But if so, how could
He have destroyed His Holy Temple, when we are expressly prohibited from
razing a synagogue or place of worship? It is also forbidden to wantonly
destroy an object of value. Why, then, did G-d allow His dwelling place
on earth to be demolished?

One cannot explain the destruction and the subsequent 2,000- year exile
by saying that the Jews lost their right to the Temple because of their
misdeeds, for instead of destroying the Temple, G-d could have hidden it
away as He did the Sanctuary, for such a time as the Jews would merit
its return.

Rather, the only instance in which it is permissible to tear down a
synagogue is when one wishes to build an even more magnificent edifice
on the same site. It follows that the destruction of the Holy Temple
also fell into this category.  The Second Temple was destroyed only
because G-d wanted to build the Third and most exalted Holy Temple - the
one that would stand for eternity.

The inner purpose of the destruction, therefore, was solely to rebuild.
That is why the Midrash relates that "the redeemer of Israel" was born
at the moment the Temple was destroyed:  from that moment on, the true
objective of the destruction - the Redemption and the building of the
Third Holy Temple - could begin to be realized.

It is for this reason that our Sages used similar words to refer to both
the exile and the redemption, for just as the Temple's destruction was
an integral part of its rebuilding, so, too, is the exile an integral
part of the Final Redemption and the coming of Moshiach, may it happen
speedily.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                   From the Monastery to Meah Shearim
                           by Michael Freund

For three years, Aharon Calderon was a monk at a Catholic monastery in
South America, living an austere existence of contemplation and
introspection. But amid all the silence, he heard the call of eternity,
leading him to embrace Judaism. This is his story.

Aharon Calderon was born 36 years ago, in the city of Parana, capital of
Argentina's Entre Rios province. "I was born into a Catholic family,
though it was not a very religious one," Calderon says. "But my parents
did send me to a Catholic high school."

The ideal of helping people greatly appealed to him. At school, Calderon
found himself taking a growing interest in religion, confident that it
would offer him a framework in which he could give to others while also
achieving his own sense of spiritual satisfaction.

After high school, he attended a Catholic seminary for two years, where
he had his first experience with missionary activity. Along with his
fellow students, Calderon was charged with assisting a group of Indians
from a less affluent part of Argentina. At the time, he enjoyed it
immensely. It seemed to embody the idea of universal love that he was
always hearing about in school.

In retrospect, however, Calderon says it proved to be an important
moment, one in which the first seeds of doubt regarding the Church were
planted in his mind, albeit subtly. "The work gave me a great deal of
satisfaction because I was helping people. However, it also created a
spiritual vacuum within me, because it was to a certain extent
superficial."

Continuing, Calderon asserts that, "To give can also be a form of
falsehood. And this, by the way, was the first intuitive criticism that
I had regarding the Church: we would help the poor, give them
second-rate food and drink, and then go back to our comfortable
institution, where we would take a warm bath, relax and eat expensive
delicacies."

At the age of 19, Calderon sought out what he terms "a more archaic,
more ancient order, one more connected with Catholicism's roots." He
found and joined a Benedictine monastery.

"It was a contemplative order, where the monks were forbidden to speak
most of the day," Calderon says. The enforced silence, he says, was a
powerful experience, and it gave him an opportunity for self-exploration
and discovery.

Among other things, Calderon spent a lot of time engaged in inner
reflection and in reading the Bible. "When a person connects to their
true self," he says, "they can then discern the existence of the
Creator, of a solitary being Who protects, creates and sustains the
universe."

It was during this period that Calderon began to develop a sense of
unease with basic Catholic doctrine. One evening, Calderon was reading
the Bible when he came to the verse, "Hear O Israel, the L-rd our G-d
the L-rd is One." As he thought about the text, he wondered why his own
faith contradicted this most fundamental of principles.

Calderon's doubts persisted. Eventually, he decided to leave the
monastery. But he remained intrigued by the world of the spirit and went
to study theology at a Catholic university. While there, he decided to
learn Hebrew. He found an adult-education institute where Hebrew was
taught, and through the classes Calderon first met Jews.

The turning point came one day when, "I said to my friend, 'The Jews say
every Friday, "The Children of Israel shall observe the Sabbath, to make
the Sabbath an eternal covenant for their generations." If it is an
eternal covenant, then G-d would not go back on it. So if we move it to
Sunday, then we are making a mistake!'

"I understood then that there was no turning back. This was the
spiritual point at which I decided to join the Jewish people."

Calderon had heard that an Orthodox rabbi had recently arrived in the
city. One day, Calderon saw the rabbi walking in the street, so he
introduced himself, and said that he wished to convert.

They later arranged a meeting, where Rabbi Moshe Blumenfeld, a
Chabad-Lubavitch emissary in Argentina, said something that made a deep
impression on Calderon. "He explained to me that I did not need to
convert to achieve redemption... it was sufficient for me to keep the
seven basic commandments required of a gentile."

"This," Calderon explains, "led me to understand that the G-d of Israel
is a G-d of love Who accepts all of mankind. By contrast, according to
Christianity, anyone who does not accept their way of thinking is
condemned to hell."

Calderon found Rabbi Blumenfeld to be warm and hospitable, and for the
next two years, he spent a great deal of time with him studying Judaism.
"I wanted to learn how Jews live. In the process, I watched,
internalized and then connected to it."

Calderon decided that he wanted to go to Israel to convert.

"From the moment I arrived in Israel, I felt a connection with the Land
and with the Jewish people." He began to study at a yeshiva in
Jerusalem.

A few months later, a friend of Calderon's took him to see the Rebbe of
Stropkov, who is from the Sanzer dynasty. Calderon was immediately
captivated by the Rebbe and by his personality. He found himself drawn
to the Chassidic lifestyle.

Eventually, he went before a rabbinical court in Jerusalem and
converted. After his conversion, Calderon continued to study while
working. He married, and he and his wife Anya have three children.
Calderon remains close to the Rebbe of Stropkov, serving as his
assistant in Jerusalem's Meah Shearim neighborhood.

Looking back, Calderon remembers something that Rabbi Blumenfeld told
him. "He explained to me that the conversion must be like a fruit that
ripens and falls by itself from the tree when it is ready. That is how I
view my Judaism, as something natural and integral to me."

Calderon is proud of his spiritual journey, and he hopes that it will
inspire more Jews to cherish their heritage. "Generally speaking, once
people know that you have converted for no reason other than love for
G-d and for the Torah, it causes them to feel proud and gives them yet
another reason to appreciate their Judaism."

    Michael Freund served as Deputy Communications Director in the
    Israeli Prime Minister's Office under former premier Binyamin
    Netanyahu. He is the founder and Chairman of Shavei Israel
    (www.shavei.org), a Jerusalem-based group that assists "lost Jews"
    seeking to return to the Jewish people.

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                               WHAT'S NEW
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                             New Emissaries

Rabbi Zevi and Leah Schtroks will soon be arriving in Royal Palm Beach,
Florida where they will be establishing a new Chabad-Lubavitch Center to
serve the needs of the Jewish community there. Rabbi Schneur and Chanie
Wilhelm are moving to Milford, Connecticut where they will be
establishing a new Chabad House to serve the local Jewish community.
Rabbi Yisroel and Chani Zavdi will be moving to Huntington Beach,
California where they will serve as the Youth and Program Directors for
Chabad of West Orange County. Rabbi Chaim Boruch and Sara Alevsky are
arriving soon in Manhattan (New York City) where they will serve as
Youth Directors for Chabad of the Upper West Side.

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                            THE REBBE WRITES
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                         12 Nissan, 5734 [1974]

A human being is called a "world in miniature." Our Sages point out that
this is not merely a phrase, but that the analogy corresponds in many,
even minute details.

The idea behind this analogy is that man and the world in which he lives
are intimately bound up and mutually affect one another.

The idea of an aron kodesh (holy ark) is that it is a physical thing,
made of wood, metal, or some other material, and is conse-crated to
house a Sefer Torah - Torah scroll - which is also made of material
things (parchment inscribed by quill and ink). It is holy because the
writing is the word of G-d, the ultimate of all that is spiritual and
sacred.

Because the ark is holy, by reason of its housing the holiest of all
sacred objects, the Sefer Torah, it is customary to make it beautiful -
as is, indeed, the case with the one which has been presented. Even when
an ark has lower compartments, these are used exclusively for keeping
other sacred objects.

A human being may be compared to an ark. The body, which consists of
tissue, bone, etc., is physical, but it houses the soul, which is
spiritual, sacred and pure. Consequently, the body, too, must be kept
holy, as an ark housing a Sefer Torah.

Indeed, the analogy may be extended to the whole world at large, wherein
G-d commanded to construct a Mikdash, a sanctuary from which G-d's light
and holiness should spread to, and permeate, the whole world.

In like manner, an individual must endeavor to make his heart and mind -
though they are made of physical substances - "sanctuaries," that is,
sacred depositories for even more sacred contents and qualities, attuned
to the supreme holiness and perfection which G-d revealed in His Torah
and mitzvoth (commandments). So much so, that even the "lower
compart-ments," that is, the application of the mind and heart to such
material things as business or a job are not an end in themselves, but a
means to a better and higher spiritual level. In this way the mundane
occupations assume a different complexion, a higher meaning and value.
This would then correspond to the Sanctuary which G-d commanded to be
erected in this material world, the Sanctuary to which the Jewish people
contributed such material things as gold, silver and brass, whereby they
elevated to sanctity not only the contributions themselves, but also the
effort that went into the acquisition of all their material things,
including the major share that is used for personal and family needs.

Both sanctuaries - the "sanctuary" that is within every Jew, man and
woman, and the Sanctuary which G-d commanded to be built as a dwelling
place for Him on earth - are mentioned in one and the same sentence in
the Torah: "They shall make Me a Sanctuary, that I may dwell within
them" - "Within each and every one of them," as our Sages interpret this
verse. In other words, the ultimate purpose of the Sanctuary built for
G-d is to make every Jewish heart and mind a fitting abode for G-d to
dwell in.

The immediate inference from the above is that although, at this time,
the Sanctuary, the Holy Temple, is not in existence, and will be rebuilt
when Moshiach comes, the sanctuary which is within every Jew, man or
woman, is always there, and it is very much up to him and her to
cultivate it and make it effective in sanctifying all of life.

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                                CUSTOMS
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          What are some of the laws and customs of Tisha B'Av?

Tisha B'Av, which begins this year on the evening of July 23 and ends on
the evening of July 24, is a full day fast. In addition to abstaining
from food and drink, we do not wear leather shoes, bathe, apply lotions
and oils, or engage in intimate relations. Special prayers are said in
the evening and morning, as well. Many have the custom to clean their
homes after noon on Tisha B'Av in anticipation of the Redemption, as the
Talmud relates that Moshiach was born on Tisha B'Av. For more info or
the times for the fast visit lchaimweekly.org

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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Our Sages teach that Moshiach was born on Tisha B'Av. One of the
explanations of this statement is that from the moment of the
destruction of the Holy Temple there was the real potential for the
coming of Moshiach, the end of the exile and the ultimate Redemption.

Additionally, our Sages were expressing the idea that, just as on a
person's birthday the particular spiritual source of that person's soul
is more powerful, similarly on Tisha B'Av Moshiach's soul powers and the
potential for the Redemption are much stronger.

The First Holy Temple was destroyed because of heinous transgressions
committed by the Jews, including idol worship and murder.  The reason
for the destruction of the Second Holy Temple was because of the
senseless and baseless hatred one Jew had towards another.  Jewish
tradition explains that this teaches us that baseless hatred is equal to
idol worship and bloodshed.

Since we are still in exile, although we await every moment the imminent
arrival of Moshiach, we would do well to try and "fix" the transgression
for which the Second Holy Temple was destroyed.

This can be accomplished through "baseless" love of a fellow Jew.  In
practical terms, it means being good, kind, and nice to another person -
"just because."  Try smiling at someone and see how his face lights up.
Hold the elevator, even if you're in a rush. Are those extra 5 seconds
you're "wasting" really going to make or break your day?  Think or say
something positive about another person.  Call an elderly relative to
ask her how she's doing.  Say yes the next time someone asks you to do
him a favor.

Make a point of trying to practice "baseless" love on Tisha B'Av, the
day on which the spiritual energy to bring the ultimate Redemption is
even stronger.

And remember that simple acts of goodness and kindness can and will undo
the damage done by baseless hatred and ultimately hasten the Redemption.

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                          THOUGHTS THAT COUNT
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He [Rabbi Chanina ben Dosa] used to say: "Anyone whose good deeds exceed
his wisdom, his wisdom will endure; but anyone whose wisdom exceeds his
good deeds, his wisdom will not endure... "(Ethics 3:10)

Through study a person learns how to do a mitzva. Nevertheless, the
final deed is the main thing, for the deed causes an additional measure
of spiritual light to infuse the level of wisdom. In this way, a
person's wisdom will not merely survive, but also endure.

                                           (Sefer HaMa'amarim 5654)

                                *  *  *


The Jewish view of wisdom is essentially different from that of the
ancient Greeks. According to Aristotle, the function of man, his highest
virtue and his ultimate purpose are the attainment of the contemplative
life, the exercise of reason. But for the Jew, wisdom and knowledge are
only the means to an end. "Great is study because it leads to action,"
states the Talmud. No one in the throes of hunger has ever benefitted
from another's high thoughts alone. Jewish thought requires "fruit" -
tangible accomplishment in the real world, practical achievements in
reforming the heart of man.

                                                (Ethics From Sinai)

                                *  *  *


Rabbi Akiva used to say: Beloved is man, for he was created in the image
of G-d; but it is by a special love that he was informed that he was
created in the image of G-d (Ethics 3:14)

G-d created man in His image, charging him, by virtue of his intellect,
with dominance over the rest of creation. This is reflected in the fact
that human beings walk erect with head held high, whereas all other
creatures, whose source is earthly, walk on all fours looking down.

                                                   (Midrash Shmuel)

                                *  *  *


Everything is for the preponderance of (good) deeds (Ethics 3:15)

The number of times that a person performs a positive act is
significant, therefore it is preferable to give charity in the form of
many different gifts rather than in one lump sum of the same amount. By
giving repeatedly, a person ingrains the trait of generosity in his
character.

                                                        (The Rebbe)

                                *  *  *


Where there is no flour, there is no Torah; where there is no Torah,
there is no flour (Ethics 3:17)

Flour (bread) is food for the body; Torah is sustenance for the soul;
both are necessary to sustain the Jew properly. Each type of nourishment
complements the other, for when one is lacking, the other suffers as
well.

                                                (Maharal of Prague)

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                            IT ONCE HAPPENED
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The town was buzzing with the great news of the impending visit of the
tzadik (righteous person). Reb Yossele, the son of Reb Mordechai of
Neshchitz, couldn't rest from the moment he heard that the tzadik Reb
Yaakov Yitzchak, the famous "Seer" or "Chozeh" of Lublin would be
passing through his town. He had heard many awesome reports about this
holy man and he burned with the desire to meet him and glean some
insight from him.

So intent was he to host the great tzadik that he commissioned a local
carpenter to build a bed especially for the Chozeh. He undertook this
extraordinary preparation because he had heard it said that when the
"Seer" travelled and had to sleep in a strange bed, he would sometimes
be heard to cry out, "It's prickly! It's prickly!" Wanting to avoid any
possible discomfort for the tzadik, he decided to provide a brand-new
bed for him, and thus eliminate any possible problem.

Reb Yossele was very exacting in his instructions to the carpenter.
First of all, he was careful to choose a workman who was known to be a
G-d-fearing man; second, he instructed the carpenter to immerse himself
in the mikva (ritualarium) before beginning his work, and to very
carefully guard himself from impure thoughts while he was working.

For his part, the carpenter was not anxious to accept this complicated
assignment. He was particularly unwilling since the work would have to
commence during the first week of the month of Av, the intense mourning
period for the Holy Temple. However, since his rebbe had made the
request of him, he couldn't bring himself to refuse. He undertook the
job in a depressed frame of mind, feeling spiritually unworthy of the
task ahead. Despite his unwillingness, he worked well and completed his
task successfully and in good time.

When the bed was finished, Reb Yossele placed it in a specially prepared
room. He covered the bed with fresh, new bedclothes, and put next to it
a small table, a lamp and a chair. Satisfied that his preparations would
ensure the comfort of the Chozeh, he then closed and locked the door to
guarantee that the bed would be untouched by anyone except the tzadik
himself.

A few days later, when the Chozeh arrived in the town, Reb Yossele went
out to meet him. His joy was complete when the tzadik accepted the
invitation to be his guest. Reb Yossele happily escorted his honored
guest into the newly appointed room. He proudly showed the Chozeh the
bed, explaining that a G-d-fearing carpenter constructed it especially
for the tzadik's use. Tired from his long journey, the tzadik lay down
to rest.

After only a few moments had passed Reb Yossele heard the Chozeh
exclaiming, "Prickly, help, it's prickly!"

Reb Yossele was astonished. What could these cries mean? He quickly went
to the tzadik's room and not knowing what else to do, offered him the
use of his own bed, hoping it would prove more comfortable. The Chozeh
gladly accepted Reb Yossele's offer, and all was quiet. Reb Yossele,
however,  suffered a sleepless night wondering if the tzadik's rest
would be disturbed by some spiritual unworthiness in his house. When
morning came the Chozeh awoke refreshed and happy. He remarked to Reb
Yossele, "Thank you so much, I had an excellent rest. Your hospitality
has revived me!"

Reb Yossele was gratified by the tzadik's words, but still, he couldn't
understand the Chozeh's initial reaction to the new bed, and he
questioned him about it.

"Don't worry about it at all. The bed is perfect and kosher in every
respect," the tzadik assured him. "The reason I couldn't sleep in it was
because it had a certain smell of sadness about it since it was built
during the Nine Days preceding Tisha B'Av. The carpenter, being a pious
man, was mourning the destruction of the Holy Temple while he was
building it, and the spiritual residue of his grief adhered to the bed."

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                            MOSHIACH MATTERS
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"And I shall turn their mourning into joy." When Moshiach comes Tisha
B'Av will be a Yom-Tov. The Holy Temple was destroyed on account of
Israel's evil deeds, which aroused Divine anger. Nevertheless, though
the external and visible aspect of this anger was outright punishment,
its inner aspect - its ultimate motivation - was G-d's intense love of
His people. It was precisely this love that caused Him such extreme
distress when His children became soiled by sin. Once judgment will have
been done, and the Divine fury will have run its course, what will
remain will be G-d's love for His people.

                                              (Rabbi Shneur Zalman)

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                END OF TEXT - L'CHAIM 979 - Devarim 5767
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