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                         L'CHAIM - ISSUE # 1113
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                 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 19, 2010          Vayikra            4 Nisan, 5770
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                           Chemical Reactions

How did you fare in chemistry? Was the thought of memorizing the
periodic table enough to make your heart palpitate? Do your palms still
sweat when you see diagrams of the molecular structure of water? Or were
you a science whiz who loved the smell of sulfuric acid and ammonia,
thrilled at the thought of yet another experiment, perceived writing out
formulae as an enjoyable challenge?

Whether you loved chemistry or hated it, whether you slept through the
experiments or bounded into the chemistry classroom on lab day, there's
one type of experiment you undoubtedly remember: how a very small
quantity of a particular substance can completely transform a tremendous
amount of surrounding matter. Its action is that of a catalyst,
effecting change without itself being altered in any way.

If we put this law of science to work in our daily lives, it can be
inferred that applying even minimal effort can sometimes allow a person
to have a profound impact on forces that appear to be more powerful or
beyond his or her abilities.

With this in mind, it shouldn't come as a surprise that in the laws on
repentance, the great Maimonides wrote: "Every individual should view
himself and the world as being perfectly balanced between good and evil.
Should he perform one commandment, he will tip the scales in favor of
the good and bring salvation and delivery to himself and to the entire
world."

The salvation and delivery to which Maimonides referred is the era of
personal and global peace, health, and Divine knowledge that will be
ushered in by Moshiach. And one mitzva (commandment) can tip the scale.

Are any particular mitzvot weightier, more readily able to tilt the
Divine scale?

From chemistry we know that putting certain chemicals together elicits
absolutely no reaction, while combining other chemicals can create an
enormous effect.

While Maimonides did not specify any particular mitzva and we can
therefore deduce that the above law applies to all mitzvot, there are
specific mitzvot that have long been connected with hastening the
Redemption.

"Charity brings the Redemption closer," the Talmud states. A coin in a
tzedaka (charity) box or a sandwich for a homeless person, who knows
which one might tip the scale?

As the destruction of the Second Holy Temple and our subsequent exile
was on account of wanton hatred among Jews, loving every Jew, even when
one sees no apparent justification for loving him, can tip the scale.
This is true especially today, when so many are indignantly pointing at
their neighbor, declaring that he is the one who is dividing the Jewish
people.

Increasing Torah knowledge in general and studying about Moshiach and
the Redemption in particular hastens the Redemption. The Lubavitcher
Rebbe explained: "This is not only a spiritual means of securing the
speedy advent of Moshiach, it is a way of beginning to live one's life
in the frame of mind of the Messianic Era, by having one's mind
permeated with an understanding of the concept of Moshiach and the
Redemption."

One simple kind act or good deed can tip the scale and bring redemption
to the entire world. "Moshiach is ready to come now," the Rebbe stated,
and continued, "It is only necessary on our part to increase in acts of
goodness and kindness."

And that one act might just be mine or yours! Let's do it!

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read the first portion of the third book of the Torah,
Vayikra (Leviticus). The Hebrew letters of the Torah are written in
three sizes: the standard, intermediate letters with which most of the
Torah is written, a smaller size and a larger size. The first word of
Vayikra is written with the Hebrew letter alef in the smaller size.

When Rabbi Menachem Mendel (the third Chabad Rebbe) was a young boy, his
grandfather, Rabbi Shneur Zalman (founder of Chabad Chasidism)
instructed the child's teacher to begin his formal Jewish education by
teaching him the first chapter of the Book of Leviticus.

When little Menachem Mendel returned from school he asked his
grandfather why the "alef" of vayikra was so small. Rabbi Shneur Zalman
pondered the question deeply for some time and then replied:

"In the beginning of the Book of Chronicles (one of the 24 books of the
Bible), Adam's name is written with a large alef. This alludes to the
fact that Adam considered himself to be very important. After all, none
other than G-d Himself had created him! Adam was aware of his own
significance, which was a contributing factor in the sin of the Tree of
Knowledge.

"By contrast, in the verse 'And [G-d] called to Moses' ['Vayikra'], the
alef is small, which alludes to Moses' humility. Even though Moses was
aware of his many extraordinary talents, he did not perceive himself as
being great, nor did he take pride in his abilities. It states in the
Torah, 'And the man Moses was very humble.' Moses was modest and
unassuming. He felt that if someone else had been blessed with the same
abilities as he, the other person would have utilized them better.

"The Torah is written in intermediate-sized letters, for a Jew must
always strive to be a beinoni [a Chasidic term meaning a person with
complete mastery over his Evil Inclination]. By means of the Torah,
every Jew can attain that level."

With this answer, Rabbi Shneur Zalman taught his grandson, and by
extension all of us, an important lesson in the service of G-d:

On the one hand, we must learn from Adam and correctly perceive our own
qualities: We possess a G-dly soul, and have inherited many positive
character traits from our ancestors Abraham, Isaac and Jacob.

On the other hand, we must emulate Moses and not be overly proud of
ourselves. For if someone else were blessed with the very same qualities
it is possible that he would make use of them to an even greater degree.

Thus we must always have a sense of our own significance, yet temper our
pride with humility.

                             Adapted from Likutei Sichot, Volume 17

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                             SLICE OF LIFE
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                          The Butterfly Effect
                             by Mina Gordon

It was a cold winter's evening in Russia. Mrs. Brodsky was walking home,
lost in thought. Her only daughter, Bracha, lived far away in another
city, on another continent. Mrs. Brodsky was proud of her son-in-law's
position as assistant rabbi for the Russian congregation there and
admired her daughter's involvement in communal work. It was difficult,
however, that they lived so far away. "If only I could be nearer to my
grandchildren," she sighed. "I shouldn't complain. I should just thank
G-d for the four beautiful grandchildren. Who would have imagined that
at 28, my little girl would be a mother of four, thank G-d."

Her musings were interrupted when she glanced down and saw a young woman
sitting at the bus stop, sobbing. Her warm heart did not let her ignore
the girl, so she sat down next to her.

"Why are you crying? Please tell me what's wrong; maybe I can help."

The woman looked up tearfully and replied, "Don't worry, it's okay. I'll
get over it."

"What is it? Sometimes just talking about a problem helps you work out
what to do."

"I just found out that I'm pregnant with twins. I was so excited. Twins!
What a blessing! But then my doctor brought me down to earth. 'Of course
you'll want an abortion,' he said. 'You already have two children. It
would be irresponsible.'"

"If you have two children, you're already an experienced mother," Mrs.
Brodsky pointed out. "Why can't you take care of two more children?"

"How will we be able to afford the expenses if we double the number of
our children? Besides, in all my 28 years, I've never met anyone with
four children!"

"Did you say you're 28?" exclaimed Mrs. Brodsky. "I just happen to know
a young woman who is the same age as you, 28, and she has four children.
She doesn't live in Russia, it's true, but you see that it can be done!"

"Really? Are you serious - she is exactly 28 and has four children? Well
if someone else can manage, maybe I could as well..."

"I think I know of an organization that can help you financially, too."
Mrs. Brodsky told the young woman about the local Jewish community
resources, about Chabad in her city, and about her daughter and
grandchildren overseas. When she finished, the young woman looked up at
Mrs. Brodsky with eyes filled with hope and a mother's love for her
unborn children.

"Thank you for giving me so much encouragement. I think I just needed to
hear that it's not impossible." She tore up the referral to the abortion
clinic that her doctor had given her.

Months passed and Mrs. Brodsky, who missed her daughter and
grandchildren, stayed in touch with the young woman, who needed the
support of a grandmother. Upon hearing that her young friend had given
birth to a healthy set of twins, Mrs. Brodsky told the whole story to
her daughter.

"Bracha, do you realize that you helped these two children come into the
world although you never even met their parents? Sometimes the most
powerful lessons are those taught by example."

                                *  *  *


Russia in 1991 was at the end of a long and dreary winter. After 70
years of repression of Judaism in the U.S.S.R., Jewish souls were
stirring. A young man, Yefim, now called Chaim, was one of those souls.
He eagerly absorbed all he learned and then went to New York, to further
his studies in yeshiva.

When American rabbinical students prepared to travel through Russia and
Ukraine in "Mitzva Tanks," Chaim was asked to join them.

"Since we're going to Ukraine, let's stop off in the towns around
Lugansk, where I grew up. My family left a few years ago, but it has a
large Jewish population. I know many people there," he suggested.

The other students agreed. After many hours on the road, they reached
Lugansk. Chaim led them to the addresses of the friends and relatives
that he remembered from his childhood, but to his chagrin, not one
family remained. It seemed that every Jew had moved out of town since
Chaim's family had lived there. All they found was one woman who said
that she was. They told her about lighting Shabbat candles, and when she
said that she had a young son, they gave her a brochure about a summer
camp many kilometers away. After that unremarkable encounter, they were
wondering whether to continue looking for Jews or to resume their
journey. The answer came soon, in the form of a group of anti-Semitic
thugs who made it clear that they had better leave town fast.
Disappointed, they fled.

Chaim felt bad for bringing his friends on such a futile trip, but they
soon reassured him. "G-d directs the steps of man," they quoted.
"Everything is by Divine Providence."

Chaim was amazed once again by the positive attitude of those who study
Chasidic philosophy. He strengthened his resolve to learn and to do.

Sixteen years passed, and Chaim was himself a shaliach (emissary) of the
Lubavitcher Rebbe in another country. In 2007, he was at the
International Conference of Shluchim for the first time, and met many
fellow shluchim. One emissary came over and gave him a hearty greeting.
Chaim looked at his name tag, but neither the name nor the face was
familiar. "If not for you, I wouldn't be here," he exclaimed.

"I am really sorry," Chaim apologized, "but I don't remember ever
meeting you before."

"You didn't, but you did meet my mother in Ukraine 16 years ago, and you
gave her some information about a summer camp. I went to camp and then
on to yeshiva, and now I'm an emissary, too!"

          As told to Mina Gordon by Nechama Shapiro. Reprinted with
                       permission from the N'Shei Chabad Newsletter

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                               WHAT'S NEW
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                             Time for Torah

In this adorable rhyming story, a young boy notices all the people in
his neighborhood who demonstrate their love for studying the Torah
whenever and wherever they can! Vibrant illustrations with colorful
details are printed on wipe-clean laminated pages. This newest release
from HaChai Publishing was written by Devorah Schwebel and illustrated
by Tova Katz.

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                            THE REBBE WRITES
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                         11 Sivan, 5738 [1978]

Greeting and Blessing:

Thank you for your letter of the 2nd of Sivan upon your return from
Eretz Yisroel [the Land of Israel] and previous communication.

I am pleased to note that you and your wife enjoyed your visit in Eretz
Yisroel and were impressed with the activities of Chabad there. As I
have remarked on similar occasions, it is customary to bring back
souvenirs from the lands one visits that are characteristics of native
features and products, etc. I trust therefore, that you, too, brought
back with you the measure of holiness, which will serve as a fitting
room for improvement in matters of holiness, Torah and Mitzvoth
[commandments], in the daily life. In your case this is even more
important, not only for your own benefit, but also for the benefit of
the many who look to you for inspiration; and one is inspired not by
someone else's good thoughts and intentions, and not so much by word of
mouth as by living example, which needs no elaboration to a
psychologist.

Now to the main subject of our correspondence, namely, saving Jews from
getting involved in Avoda Zorah [idol-worship] through T.M. and the
like, by offering them a kosher alternative.

With reference to your letter of April 9, I would like to make the
following observations:

 1. Although a well-planned and systematic approach is generally
    required to ensure the success of any project, I do not think that
    we can afford to delay too long the implementation of our plan
    through time-consuming preparation, and for two reasons: Firstly
    every day that the plan is not in operation means so many more Jews
    turning to those unholy cults, and there is no other way of
    preventing or discouraging this. Secondly, and this is also a
    weighty consideration, every new project is provisional by nature,
    for it is expected that as it progresses there would be need for
    changes and improvements, which is common experience in various
    fields, medicine, science, business, etc.

 2. I note in your letter that your discussions with your colleagues
    have advanced to the point of forming an ad hoc committee. I
    therefore believe that the stage can now be set to start immediately
    a pilot clinic or similar facility, to start offering actual
    treatment, on the basis of your and your colleagues' professional
    expertise and mutual consultations. The pilot project should be set
    up in a way that allows for ample flexibility for modification and
    change as may be necessary.

    As indicated, I will be able to provide the funding for the initial
    stage within limitations. You will no doubt send me a tentative
    budget of the initial outlay, with an estimate of the period of time
    it may take until the setup becomes self-supporting. Indeed, I am
    confident that before long it will not only be self-supporting, but
    also profitable, considering the popularity of the techniques
    involved. But it is important to start in a way that will not
    inhibit the effectiveness and development of the project even if it
    costs much more.

 3. With regard to specifics, I do not think it advisable to use the
    term "Mystic" for the planned healing center, since the goal is to
    attract the greatest number of Jews and save them from Avoda Zorah,
    and the said term might discourage some. Moreover, generally
    mysticism connotes something that lies beyond the plane of human
    comprehension, while the therapeutic benefits of the techniques are
    quite understandable rationally. Besides, to emphasize the mystical
    aspect would leave the door open also lehavdil [to differentiate],
    to non-Jewish cults.

    For the same reason it is advisable to be circumspect in regard to
    the description of the techniques to be used in the healing center.
    For example, you mention the use of "mikvaot." While it is not in my
    domain to assess the therapeutic affect of relaxation in a hot Mikve
    [ritualarium], I fear that to include a Mikve "officially" in the
    regimen might be suspected - by some people, at least - that it is a
    gimmick to involve them in Mitzvoth [commandments]....

    As for calling the healing center by the name "Noam" - it is a name
    already in use by various organizations and journals. Another
    suitable name would have to be found, but there is no need to make a
    final decision on this right away.

Finally, let me relieve you of any apprehension that you might be
"pushing" me on this matter. On the contrary, in connection with such a
vital project "pushing" could only be all to the good, since time is of
the essence, as I emphasized above.

In view of the fact that everything is by Hashgocho Protis [Divine
Providence], it is significant that your letter and my reply were
written in the proximity to the Yom Tov [holiday] of Kabbolas Hatorah
[receiving the Torah, i.e. Shavuot], when we renew and  redouble our
commitment to the Torah on the basis of "naaseh" ["we will do"] before
"v'nishma," ["we will understand"] with emphasis on the doing and that
"naaseh" is the key to "v'nishma."

With esteem and blessing,

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                            WHAT'S IN A NAME
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HILLEL means "the shining one" or "praised."  One of the greatest
Talmudic scholars (first-century B.C.E.) was named Hillel.  The name is
first mentioned in Judges 12:13.

HADASSAH means "myrtle tree," the symbol of victory.  It was the Hebrew
name of Queen Esther, the heroine of the Purim story (Esther 2:7).

*********************************************************************
                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
*********************************************************************
This past Wednesday, the second of the Jewish month of Nissan, we
commemorated the anniversary of the passing in 1920 of the fifth Chabad
Rebbe, Rabbi Shalom Dovber, known as the Rebbe Rashab.

Before his passing, the Rebbe Rashab told his son and successor, Rabbi
Yosef Yitzchok (the sixth and previous Rebbe), "I am going up to heaven;
my writings I am leaving for you."

A  of the Rebbe Rashab's writings brings to light the following gems:

"A single act is better than a thousand groans. Our G-d lives, and Torah
and its commandments are eternal; quit the groaning and work hard in
actual spiritual work, and G-d will be gracious to you."

"Cherish criticism, for it will place you on the true heights."

"When Moshiach will come, then we will really long for the days of
exile. Then we will truly feel distress at our having neglected our
avoda (spiritual work); then will we indeed feel the deep pain caused by
our lack of avoda. These days of exile are the days to prepare ourselves
for the coming of Moshiach, speedily in our time, amen."

"And this is the main thing in these last moments before Moshiach, that
we don't go according to our intellect and our reasoning. Rather, we
should study Torah and perform mitzvot (commandments) above and beyond
what reason dictates."

May we immediately merit the Final Redemption, when all righteous Jews
(and all Jews are considered righteous!) will be resurrected with the
Revival of the Dead.

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                          THOUGHTS THAT COUNT
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And if you bring a meal-offering baked in the oven (Lev. 2:4)

In order to become closer to G-d, a person should arouse his innate,
fiery love of Him by contemplating the greatness of the Creator. For in
the same way that an oven's heat causes the liquid to separate from the
dough, so too does a burning love of G-d separate a person from his
attraction to material things and strengthen his connection with the
infinite.

                                                   (Likutei Sichot)

                                *  *  *


And it shall be that when he has sinned and is conscious of his guilt,
he shall restore that which he took by robbery (Lev. 5:23)

Our Sages note that whenever the Torah uses the phrase "And it shall
be," it indicates joy and happiness. But what possible joy can there be
in a discussion of robbery? Rather, the positive point in this verse is
that the robber "is conscious of his guilt." It is a good thing that he
recognizes the need to repent of his sin and bring an offering to atone
for his misdeed.

                                                   (Ilana D'Chayei)

                                *  *  *


And if he denies unto his neighbor that which was delivered to him to
keep, or in pledge, or in something taken by violence...he shall give it
to the one it belongs to on the day he confesses his sin (Lev. 5:21, 24)

The Torah advises the robber to return whatever he stole on the same day
that he admits his crime. The longer he waits, the harder it will be for
him to give it up.

                                                   (Maadanei Asher)

                                *  *  *


And the priest shall make atonement for him...for anything of all that
he may have done to trespass thereby (le'ashma ba) (Lev. 5:26)

"Le'ashma ba" is an acronym standing for "La'keil asher shavat mikol
hamaasim bayom hashevi'i" - "to G-d, Who rested from all His deeds on
the seventh day." This is an allusion to our Sages' dictum that "Whoever
keeps the Shabbat properly is forgiven all his sins." Thus, even in
exile, when we have no physical Holy Temple in which to offer
sacrifices, our observance of Shabbat atones for sins in the same way.

                                                   (Tiferet Shlomo)

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                            IT ONCE HAPPENED
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All of the townspeople turned out to bid farewell to their friend, one
of the most respected citizens of the town of Uman. Now an old
graybeard, he had decided to set out for the Holy Land, there to spend
his last days, and to be buried in the holy soil when the time came.

It was only a few months later that they heard the news: he had suddenly
returned to Uman after only having spent a few days in Israel. No one
could understand why he had suddenly come back, and he made no reply to
their repeated questions.

He had been back in his hometown only a short while before he took ill
and summoned the officials of the Chevra Kadisha (burial society), for
he had something of great importance to tell them. They came without
delay, but when they arrived the man lay in his bed and chatted randomly
about this and that, coming to no particular point. They left
disappointed, and were surprised when the man called for them again the
following day. They were reluctant to go, but their sense of duty won
out and they arrived at his sickbed only to have the whole scene of the
previous day repeat itself. The officials listened for a while and then
left, concluding that the unfortunate man was not in his right mind.
When on the third day the officials of the Chevra Kadisha were summoned
again, they flatly refused to come. This time, however, the old man
begged their indulgence, promising to explain his behavior of the
preceding two days.

The officials assembled around the old man's bed, and he turned to them
with these words: "When I was a young man I used to do business
traveling from town to town buying and selling merchandise. Since most
of my business took me to the vicinity of Berdichev, I used to be sure
to stop over for a day or so in order to see the tzadik Rebbe Levi
Yitzchak who lived there.

"One morning I stopped in Berdichev and went straight to the Rebbe's
house. The Rebbe stood wrapped in his talit (prayer shawl), deep in
prayer, and I was unwilling to interrupt him, so I sat down in an
adjoining room to wait. As I sat absorbed in my own thoughts, I was
disturbed by a group of angry people who hustled past me into the
Rebbe's study.

From the bits of conversation I overheard, I gathered that the man was a
poor fellow who earned his living by money-changing. As he had no money
of his own, all his transactions were accomplished with borrowed money.
The day before, 300 rubles had disappeared from his house, and he was
accusing the young maid who worked in his house of stealing it. Her
parents pleaded their daughter's innocence, and all were engaged in an
angry screaming match. Finally, the Rebbe interrupted, saying, 'It is
clear to me that this young woman is completely innocent, and the
accusation is erroneous. It is also apparent that the money is truly
missing. But where it is, that I cannot discern.' He paced the floor
several minutes more, and then said, 'If a person would give me the 300
rubles for this man, I would promise him a place in the World to Come!'

"When I heard that I presented myself to the Rebbe with three hundred
rubles in my hand. 'Would you put that promise into writing?' I asked
the tzadik. 'Of course,' he said and I handed over the money. The Rebbe
then gave the money to the poor money-changer, and said to him, 'I give
you my blessing that you will never suffer a loss again.' Then, he
turned to the young woman and said, 'Because you have been falsely
accused I give you my blessing that you will make a good match.' The
little group then left the study of the tzadik happy and contented.

"When I had the chance I reminded the tzadik of his promise, and he
called to his attendant for a pen, ink and paper. He wrote out a short
note and folded it double. He gave it to me saying, 'You must never read
this note, nor reveal its contents to another soul. On the day which you
sense is your last on earth, call the officials of the Chevra Kadisha
and give them this note, asking that they place it inside your grave.'

"My joy was immeasurable as I took the note from his hand. To preserve
it I had a bookbinder enclose it in the cover of my prayer book. When I
left for the Holy Land I forgot the prayer book. When I realized I
didn't have it, I was shocked. After a little reflection on the matter,
I decided to return at once. Then when I fell ill I called for you, but
when you arrived, I felt better, so I realized that my last day had not
yet come. The same thing happened the second day. I hope that you
gentlemen will forgive me. But, today, I feel my end is near, and so I
entrust you to follow the instructions of the tzadik, and put this note
in my grave."

The old man handed over the precious note, and soon after, he departed
this world. The officials were curious to know the contents of the note,
and they reasoned that although the tzadik had forbidden the man to read
it, the prohibition surely didn't extend to them. After the funeral was
concluded they took the little note and unfolded it and found these
words, "Open for him the gates of the Garden of Eden. Levi Yitzchak the
son of Sarah."

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                            MOSHIACH MATTERS
*********************************************************************
A man's spiritual labors should be imbued with a constant yearning for
the Redemption, in the spirit of the phrase,  "I await his coming every
day." Our Sages taught,  "What is the light that the House of Israel is
awaiting? - It is the light of Mashiach." Thus, too, they taught, "When
a man is led into the Heavenly Court he is asked, '...Did you yearn for
the Redemption?' "  So since one is obliged to serve G-d constantly, all
day long, it is clear that this hopeful anticipation should likewise be
constant, all day long.

                                ( Likutei Sichos, Vol. XXII, p. 77)

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               END OF TEXT - L'CHAIM 1113 - Vayikra 5770
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