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                         L'CHAIM - ISSUE # 1012
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                           Copyright (c) 2008
                 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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        March 14, 2008          Vayikra          7 Adar II, 5768
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                             True Sacrifice
                        by Rabbi Simon Jacobson

Does serving G-d mean that you have to sacrifice your life? To become a
conformist? To obliterate your personality?

In the third book of the Bible, Vayikra (Leviticus), we learn the
quintessential approach to how each of us can and should serve G-d. We
enter the bloody world of the great altar in the Holy Temple where the
Jewish people brought animal sacrifices to Jerusalem to atone for their
sins. What possible connection could this slaughter of ox and sheep have
to do with establishing a fulfilling relationship with G-d?

The classical Torah commentator Ramban, tells us that when a person had
to bring a korban (animal sacrifice), "a person had to envision that
what was happening to the animal should have been happening to him or
her." Since it is we who need to be cleansed of our wrongdoings - a
cleansing of our blood, our flesh, and our fat - G-d in His great mercy
gave us an alternative: we could replace ourselves with an animal that
would endure this process in our stead.

The Torah is not a lesson in ancient history; its every word is eternal
and relevant to each of us every day. In a Temple-less world, we need to
look a little deeper to discover the relationship of these sacrifices to
our contemporary lives.

There are two forces within each of us: a force that desires material
pleasures and a force that yearns for G-dliness. Simply put, our search
for purpose, for meaning, for serving G-d, are at constant odds with
"the animal" in us: the part of us that would rather indulge our selfish
passions than contribute to a higher cause. The centrality of the animal
offerings in the Temple reflects the essence of our Divine purpose: To
submit the animal within us to G-d.

Now, when we read how a person brought a sacrifice upon the altar we
find a curious twist of words. Instead of saying, "When one of you will
bring an offering," the literal translation is, "When a person will
bring an offering of you." The "of you" tells us that by bringing an
animal to the altar, we are actually bringing to the altar the animal in
us.

Offering yourself, the animal in you, to G-d is the cornerstone of all
Judaism, but how is this accomplished? Do you crush the animal passion
and pleasure in you and live a somber life of deprivation and misery?
The answer lies in the derivation of the word korban. While korban is
often translated as "sacrifice," the actual word comes from the root
word "kiruv," meaning "to draw close."

We make ourselves a korban by "bringing close" the pure essence of the
animal in us to G-d. We don't annihilate it, we don't squash it, we use
it to help us approach Divinity, to transcend our limits and get closer
to the quintessential purpose for which we were created. An animal
cannot behave in any way other than how G-d created it. Bulls are
aggressive, sheep are slothfully self-indulgent, and goats are stubborn.
But the animal in us has a choice. We can be an obnoxious "bully," or we
can channel our passions toward an assertive love for G-d. We can
indulge in our sheep-like lust for pleasure, or we can get pleasure in
helping others and living a meaningful life.

At the heart of every force in our lives, even the ones that manifest
negative expression, lies a kernel that can be directed to a
constructive and G-dly cause. What we do "sacrifice" is the object of
our desires, the immature or narrow attitudes we assume, our ignorance
and our blind spots - so that our essential natures can emerge, just as
you sacrifice the weeds to allow the flowers to surface.

You shouldn't give up your G-d-given talents and behaviors; you should
bring them closer to their purer state. When you become a korban, you
have the opportu-nity to transform every aspect of yourself, to become
the greatest person you can be; a person who no longer walks among the
beasts, but hand in hand with G-d.

The story of the korban in Vayikra teaches us that serving G-d is not
about self-annihilation but about self-actualization.

              Reprinted with permission from www.meaningfullife.com

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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With this week's Torah reading, Vayikra, we begin the Book of Leviticus,
which contains a detailed account of the various offerings brought to
the Sanctuary and the Holy Temples.

Though the physical Holy Temple in Jerusalem was destroyed almost 2,000
years ago, the Torah's teachings are eternal, and apply always.

Furthermore, as we stand now on the threshold of the Messianic Era, the
laws of these offerings will be in effect very soon in the Third Holy
Temple.

One of the offerings discussed in our Torah portion is the Mincha, or
meal-offering, about which the Torah says: "When any soul will bring a
meal-offering to the L-rd; his offering shall be of fine flour, and he
shall pour oil upon it, and put frankincense upon it."

What are we to learn from the Torah's use of the word "soul," something
it does not do in connection with any other voluntary offering?

Our answer lies in an examination of the Mincha itself.

As Rashi, the great Torah commentator explains, a meal-offering is
usually brought by a poor person, who cannot afford to sacrifice an ox
or even a lamb.

G-d's choice of the word "soul," therefore, recognizes the great loss
the relatively inexpensive meal-offering represents to the impoverished
person: to G-d, it is as if he offered up his very soul.

When a wealthy man parts with one of his flock, it makes little
difference to his overall financial situation. The poor man, however,
needs to invest much labor to be able to purchase the flour and oil that
make up the Mincha. His offering represents true personal sacrifice, and
more of a willingness to draw closer to G-d - the purpose of all the
sacrifices that were brought on the altar.

The poor man has many needs; most certainly the money could have been
used to ease his plight. Consequently, the meal-offering represents the
poor man's triumph against his evil inclination (which no doubt
encouraged him to use the money for selfish means), and is therefore
especially beloved by G-d.

Even now, during the exile, we can perform this same mitzva
(commandment), albeit in the spiritual sense.

We find an allusion to this in the verse, "If any one of you brings an
offering": If a Jew truly wants to draw nearer to G-d, it must come "of
you" - from deep within. The Jew must sacrifice his "animal soul" - his
evil inclination - for the sake of attaining this closeness to G-d.

The Mincha offering therefore provides us with a positive example of how
we are to serve G-d during the exile, as the "sacrificing" of our evil
inclination serves to negate the reason we were sent into exile in the
first place - namely, our sins. Furthermore, this will lead to the
building of the Third Holy Temple in the literal sense, speedily in our
days.

                  Adapted from Likutei Sichot of the Rebbe, Vol. 27

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                             SLICE OF LIFE
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                           The Torch Lighter
                           by Ilana Chernack

As a child, I would sit for hours listening to my great-grandmother's
stories of her childhood. The one story that I explicitly remember is
the one about the "torch-lighter"; the man who, every night, after the
sun had set, would take a torch and light all the street lamps where she
lived. I vividly recall my great-grandmother's description of the
enveloping darkness of the night and how this one man's small,
insignificant flame would light up the town.

Having being raised in the internet-obsessed, fast-food frenzied
generation, where life without modern technology is incomprehensible, I
found this concept puzzling; how can one man have the time and patience
to light every single street lamp in a town? How did this one flame,
which is capable of being extinguished by a gust of wind or sudden
downpour, illuminate the darkness of the night?

After a recent encounter, I finally found my answer.

One evening, I randomly met a 24-year-old girl at a mutual friend's
house. As our conversation progressed, she began to ask me about my
religious background. I related to her that my family had become
observant about 15 years ago through the Montreal Torah Center, a Chabad
House located in Montreal. And, having grown up in an environment where
the love of Judaism was all encompassing, I now find myself profoundly
connected to Torah and constantly striving to grow in my observance.

After giving the synopsis of my "religiosity," this girl immediately
responded with her own lack of faith in G-d. Once she was finished, I
found myself incapable of ending the conversation. Having been raised
with close ties to Chabad, I needed to find out why she felt this way.
She then recounted the following:

Her grandfather was known to be a righteous, Torah-observant and
God-fearing Jew. He was dedicated to both his family and community and
lived his life selflessly and generously. However, after a lifetime of
monetary success, excellent health and religious devotion, at the age of
85 her grandfather suddenly became very ill and suffered for five years
before passing away.

Having completed this account of her grandfather's life, this young
woman turned to me, looked me straight in the eye and asked:

"My grandfather committed his life to Torah, and G-d repaid him with
five years of sickness and misery. How can I believe in a G-d who can
punish such an amazing person?"

As she attempted to drive home her point, I had to smile inwardly. This
young woman was emphasizing her lack of faith in G-d, but she was
seeking answers from Him; she denies His ways but still questions them
at the same time. And then it hit me: this young woman isn't lacking
faith in God, she is only trying to find a logical explanation for how
He runs the world. She doesn't renounce G-d's mastery of the Universe,
but struggles with her grandfather's passing because she believes in Him
more than anything.

As I sat there, my mind racing with thoughts, I replied;

"Your grandfather was blessed with 85 years of success, health and
happiness and only five years of suffering... more than most could ever
dream of.  Don't you think that was his reward for a life devoted to G-d
and the Torah?"

She looked away and replied, "I never thought of it that way."

Three days later I received the following email:

"Hey you! Shavua Tov (Good week)! I wanted to thank you for your help in
making me understand some stuff in the religion! You know, after
Thursday night talking with you, I decided to go to the synagogue
today... so I went to Chabad and I enjoyed it! It was great meeting you!
Hope to keep in touch."

After receiving this message, I read it over and over again. I was
shocked not only by the way in which this young woman responded to our
discussion, but the way in which she inspired me as a Jew.

And, only after I received this girl's message did I finally understand
the message behind my great-grandmother's story...

The same way the "torch-lighter" ignited the street lamps, I too took
that G-d-given torch, sparked a soul, and began to light up the darkness
that surrounds us. We are all given the gift to rekindle the souls of
our brothers and sisters. And, now, it is the time for us to all become
"torch-lighters"... to take that G-d-given gift and to illuminate the
last vestiges of darkness in the world.

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                               WHAT'S NEW
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                           Holiday Discourses

Kabalistic insights into the Jewish holidays as taught by the Chabad
Rebbes over the past 200 years are now available to English readers in
Holiday Discourses (ma'amarim) translated by Rabbi David Rothschild.
Fully elucidated and annotated in a two-volume set, the easy-to-read
format covers 22 discourses.

              Why? Reflections on the Loss of a Loved One

After experiencing several personal losses, Rabbi Yitzchak Vorst - an
emissary of the Lubavitcher Rebbe in Holland - put his thoughts,
feelings, and conclusions based on Chasidic teachings into writing. The
booklet, originally written in Dutch, has since been translated into
Hebrew, English, French, Spanish, and Portuguese. It has brought great
comfort and solace to many in the days when they were mourning the loss
of a loved one.

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                            THE REBBE WRITES
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                     Freely translated and adapted

                         13 Nissan, 5712 (1952)

I received your letter in which you notify me about Mr. ... and his
wife. [You write to me that] he is suffering from a number of ailments
and his wife is also not well. You ask for a blessing on their behalf:

Explain to them that G-d, the King of kings, is the sole Master of the
entire universe, and that He is the Essence of goodness, kindness and
mercy. We on our part have merely to make the proper vessels in order to
draw down and receive His blessings from on High. The appropriate
vessels for a Jewish man and woman are matters of Torah and mitzvos
(commandments).

When someone is physically hungry or thirsty, he stills his hunger with
bread and quenches his thirst with water; it does not matter whether or
not he understands how the bread and water are able to satisfy his
hunger and slake his thirst.

The same is true regarding one's spiritual life. When the soul hungers
and thirsts for the bread and water of Torah and mitzvos, the most
important thing is the actual deed - that its hunger and thirst be
slaked through the practical performance of Torah and mitzvos.

Once the soul becomes healthier and stronger, it will be much simpler -
and a lot less time-consuming as well - for it to understand [the
significance of] Torah and mitzvos. Moreover, this will [not only be
apprehended by his soul, but] even by his [inherently] limited physical
intellect.

However, one should not change the order and declare that only after he
understands the why's and wherefore's [of the necessity of observing
Torah and mitzvos] will he be ready to observe them.

All the above also applies to Mr. ... . G-d will surely return him to
good health. But he on his part should not make conditions that first he
must get well and only then will he use his free time to understand the
necessity of performing Torah and mitzvos, and only [then] begin
increasing his practical performance of Torah and mitzvos.

To act in the above manner is similar to someone who is unwell and yet
insists that he will not take any medication until he concludes studying
the science of medicine and understands exactly how the medication
promotes his healing.

In point of fact, it is quite the contrary: Taking medicine will
strengthen his intellect, making it much easier for him to understand
the science of medicine [and how the medication promotes his healing].

Mr. ... should begin performing mitzvos, particularly wearing tefillin
and observing kashrus (the laws of kosher), and his wife should begin
conducting a scrupulously kosher home and lighting candles prior to
Shabbos and Festivals, and before lighting them she should give to the
charity of R. Meir Baal HaNes.

[When they will begin doing so,] they will merit to be able in a short
amount of time to convey glad tidings about an improvement in their
health.

                                *  *  *

                       6 Marcheshvan, 5715 (1954)


I received your letter via Rabbi Gerlitsky in which you ask that I
remember you for success in your studies as a Torah and mitzvos
observant doctor. At an appropriate time, I will mention you at the
resting place of the Rebbe, my revered father-in-law, of blessed memory.

In general every Jew, and especially a Jew who has studied in a
Lubavitcher yeshiva, has to always and wherever he is, consider himself
an emissary of G-d, as our Sages have said (end of K'dushin) "I was only
created to serve my Master"; and he must influence his Jewish friends
that they come to this realization, as well.

... Considering the fact that even secular knowledge now realizes the
importance of heredity to a person's life, you should therefore explain
to the medical students that the health of a Jew's soul is connected
with its inheritance of the Torah received at Mt. Sinai.

A Jew cannot possibly be mentally and spiritually whole if he is -
Heaven forbid - sundered from the source to which his parents and
grandparents were so closely connected for countless generations....

           Healthy in Mind, Body and Soul, translated by Rabbi S.B.
                           Wineberg, published by Sichos in English

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                                CUSTOMS
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                       How is food to be treated?

There are many laws and customs concerning the respect with which food
is to be treated. We are not allowed to throw bread for this is
degrading. In fact, we may not throw any food that would become
loathesome by throwing it. We should not throw crumbs out, rather we
should feed them to the birds. Neither should we step on food. When we
see food lying on the ground we should pick it up.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The Megila, which we will read in just a few days on Purim, describes
how Mordechai refused to bow down to the wicked Haman. Our Sages tell us
that it is because Mordechai refused to bow down that he was called
"Mordechai HaYehudi." He was given this title even though he was not
from the tribe of Yehuda (Judah), but rather from the tribe of Benjamin.

"Yehuda" is from the word "hoda'ah," meaning "to acknowledge." The
Talmud states that when a person rejects idol worship, it is as if he
has acknowledged the entire Torah. By refusing to bow to Haman,
Mordechai was acknowledging the truth of the entire Torah. For this
reason, he is called "Mordechai HaYehudi." And it is for this same
reason that all Jews, regardless of their tribe, are called "Yehudim"-
Jews, for they acknowledge the truth of G-d's Torah.

The days of Purim teach us a lesson for all times: The Jewish people may
be a minority in the world. They may be scattered among all the nations.
But when it comes to the Torah and its commandments everyone must see
that the Jewish people bow before no one. They do not bow before other
nations or their beliefs, but stand tall with all their might for the
Torah, the inheritance of the Jewish people.

This Saturday night is the ninth day of Adar. On this date in 1940, the
Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, arrived in
the United States. Like Mordechai, the Previous Rebbe refused to bow
down to the "idols" of communism, assimilation, and modernism. In fact,
when he came to the U.S. and began implementing his many projects for
the revitalization of Judaism, he was told by many people that he would
not be successful with such traditional programs in the "Goldene
Medina." To this comment, the Previous Rebbe resolutely responded,
"America is not different."

The hundreds of Chabad-Lubavitch Centers throughout North America are
testimony to the truth of the Previous Rebbe's words.

There is far more that unites the Jewish people than what divides us. On
this holiday of Purim, may we acknowledge, recognize and focus on that
which makes us "Yehudim," until we experience the ultimate unification
of all the Jewish people with G-d, in the Final Redemption.

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                          THOUGHTS THAT COUNT
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If his offering be a burnt-sacrifice ("olah")...of his own voluntary
will, before G-d (Lev. 1:3)

The root of the Hebrew word "olah" means "height" or "elevation,"
teaching us that if a person truly desires to lift himself up and draw
near to G-d, he must sacrifice "his own voluntary will," as our Sages
said, "Nullify your will before His."

                                           (The Magid of Mezeritch)

                                *  *  *


He shall kill it on the side of the altar, northward, before G-d (Lev.
1:11)

The person bringing the offering must be willing to sacrifice his own
wants and desires for a higher cause. The offering is only a symbol of
our willingness for self-sacrifice. This is alluded to in the Hebrew
word for "north," which is related to the word meaning "hidden." Even
our hidden thoughts and feelings must be dedicated to G-dliness.

                                                  (Chidushei Harim)

                                *  *  *


Every one of your meal-offerings shall you season with salt (Lev. 2:13)

The world is divided into three parts: one-third desert, one-third
inhabited land, and one-third sea. According to the Midrash, the sea
rose up in protest. "Master of the Universe!" it cried, "the Torah was
given in the desert, and the Holy Temple was built on land. What are You
going to give to me?" "Do not worry," G-d replied. "All the sacrifices
that will ever be brought by the Jewish people upon the altar will be
'seasoned with salt' [which comes from the sea]."

                                                  (Yalkut Reuveini)

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                            IT ONCE HAPPENED
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Rabbi Moses Ben Nachman (known as the Ramban), was a great favorite of
the king, and was often invited to the palace to have learned
conversations with him. One day, as the two were speaking, the Cardinal
entered the room. He stood observing for some time, and although he was
careful not to show it, the Cardinal was seething. How could the king
take a Jew into his confidence? At that very moment, the Cardinal vowed
to destroy the impudent rabbi.

Several days later, when the king was alone, the Cardinal dropped in. He
began to speak about the former, lost greatness of the Jewish people.
"In days gone by they had great men of wisdom and prophecy. Where are
they now?" "Quite so," agreed the king. "There are no great Jews today."

The Cardinal, happy to have the king's ear, began to defame the Talmud.
"You see, Your Majesty, ever since the Jews have been studying that
Talmud, which is filled with all kinds of foolishness, they have become
fools themselves! These books prevent them from accepting the true
faith."

The king listened closely and then asked, "How could they be convinced
to give up this study?"

"They will never do it! The Jews are a stubborn people. The only chance
is to forbid the study of Talmud on penalty of death!" said the
Cardinal.

The king began to believe the Cardinal. He agreed to ban the Talmud,
never suspected that this was a clever plot to destroy the Ramban.

When the king's new law became known, the Jews were panic-stricken.
Immediately, Ramban sent messengers to all the Jewish communities,
telling his fellow Jews that his yeshiva would remain open for anyone
who wished to come. Hundreds of young scholars flocked to the Ramban'
yeshiva.

The Cardinal now set his plan in action. Summoning two of the king's
closest ministers, he asked, "How long has it been since the king has
requested your advice on any matter?"

"Since the king befriended Ramban, he never calls for us," they replied.
"And why is this?" asked the Cardinal innocently. "The rabbi is the
wisest man in the kingdom," the two answered. "I'm going to tell you a
great secret - the secret of his wisdom," the Cardinal whispered. "Every
night angels come to him and reveal heavenly and earthly wisdom. I am
going to sprinkle you with holy water. Then you will also see and hear
the angels speaking to the rabbi and you, too, will possess this
wisdom."

That night, after being sprinkled with the water, the ministers
stealthily made their way to the Ramban's house. They stood for hours,
but they saw no angels, only the many young students who went in and out
of the rabbi's home.

The next day the Cardinal summoned the two men and asked what they had
seen. "Your Grace, we saw not even one angel, only many young men going
in and out. They spoke, but we couldn't understand one word they said."

"It seems you didn't merit to see the angels. But you did see the
rabbi's students coming to study with him in open defiance of the king's
law. It is your duty to report this breach to the king at once," the
Cardinal said sternly. "When the king hears how his so- called 'friend'
disobeyed him, he will be very angry, and you will regain you position
in the court."

The two rushed to tell the king what they had seen. "What! My trusted
advisor disobeyed my order!" the king cried in shock. But he could not
bring himself to punish the rabbi without first allowing him to defend
himself.

He summoned the Ramban to the court. "My friend, is it true that you
disobeyed my law?" the king asked.

"Yes, your Majesty, I did, but with your permission. I will explain my
reason by means of a story. In a distant kingdom, the king's daughter
fell gravely ill. All of the doctors gave up hope. "Only G-d can help,"
they admitted sadly.

"The king proclaimed a three-day fast for the entire realm, during which
time everyone would pray for the princess. On the second day of the
fast, a Jew was caught eating and immediately arrested. He was brought
before the king and questioned : "Why did you eat? Don't you desire the
recovery of the princess?"

"Why, Your Majesty, I have not ceased praying for her, but, in our
Talmud we have a rule: Where there is a certainty against a doubt, the
certainty takes priority.

"I had a serious doubt in my mind whether my fasting for three days
would save your daughter. I was sure, however that fasting for three
days would kill me, because I have a weak heart and my doctor forbade
it. Therefore, I decided to follow the rule of the Talmud, and I ate.

"Your Majesty, this is a similar case. I could not believe that the
King, my good friend, would issue a law which would hurt me so much. I
was certain, however, that if I ceased to study the Talmud, which is the
very source of my life, my life would no longer be worth living. So, I
followed the path of certainty. I hope that Your Majesty will understand
my actions and forgive me. I am sure that Your Majesty would never have
issued so cruel an order, unless you were ill-advised."

"My friend, you are correct. To my regret, I acted on the Cardinal's
advice. The law is henceforth repealed." When the ban was revoked, the
Jews rejoiced greatly. Ramban remained a favorite of the king, who now
not only appreciated his great wisdom, but his great courage as well.

                                       Adapted from Talks and Tales

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                            MOSHIACH MATTERS
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One might ask, if a particular soul has been reincarnated in a number of
bodies, in which body will it be clothed at the time of the
Resurrection? The AriZal, famed Kabalist Rabbi Yitzchak Luria, explains
that each time a soul descends to this world, one of its components is
rectified; through successive descents, the soul as an entirety is
rectified. Ultimately, each component of the soul will be resurrected in
the body which served as its host.

         (From To Live and Live Again, by Rabbi Nissan Dovid Dubov)

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               END OF TEXT - L'CHAIM 1012 - Vayikra 5768
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