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                         L'CHAIM - ISSUE # 1169
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                           Copyright (c) 2011
                 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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        May 6, 2011               Emor             2 Iyyar, 5771
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                    The Path of Greatest Resistance

When confronted with a problem, the advice we usually get is to "follow
the path of least resistance." Generally, this makes sense: When trying
to get to the other side, of whatever, why bang our heads against a
metaphoric wall when we can turn the knob and go through the door?

It's not just a metaphoric path. Science notes that it's an "urge" of
nature. Given a set of alternate pathways, physics posits that an object
will "take" whichever path offers the least resistance, that is, allows
it to move forward fastest. Water flows downhill, "looking" for the
quickest and easiest channel. Electricity works the same  - the amount
of current charging through a circuit is inversely proportional to the
electrical resistance the circuit presents. Storms do it, too - they
rush toward zones of low barometric pressure, that is, places where the
air density is lower.

Librarians have taken up the cause, recognizing that an "information
seeking" client will use the most convenient search method, in the least
exacting - demanding - manner. Once minimally accepted results are
found, the search stops.  And others have, as is often done but rarely
acknowledged, followed the librarians lead.

Yet our Sages seem to tell us the opposite - follow the path of greatest
resistance. The Rebbe Maharash, the fourth Lubavitcher Rebbe, was known
for the saying "l'chatchila ariber" - to begin with, go over. He
explained: "When confronting an obstacle, some say to go under, others
say to go around, but I say, 'to begin with, go over!' " In other words,
acknowledge the obstacle or difficulty and tackle - climb it, overcome
it - straight away. Don't avoid it.

Similarly, the Lubavitcher Rebbe has told more than one individual that
the mitzva (commandment) which presents a special difficulty, the mitzva
which is hardest for you to do - that's your special mitzva. The very
fact that it seems so hard is proof that you have a unique merit in
performing it. The resistance is strongest at exactly the most important
point. It seeks to block the most spiritually valuable path.

We all face challenges in our Jewish lives, in moving forward Jewishly.
And for each of us the challenge is different - and changes. Once we've
overcome one obstacle - once we've achieved l'chatchila ariber in one
situation, another arises. The opposition doesn't rest. As we move
forward and upward in Jewish observance, the path of greatest resistance
changes.

It might help to note the words of someone who in more than a
metaphorical sense took the path of greatest resistance to Judaism and
observance. In Judaism Online, Shoshana Zakar writes: "The fear that
'culture shock' might yet prove to be the one insurmountable hurdle to
becoming observant was still very real.... I decided to take on the
challenge. It became a test of my own personal religious commitment. I
wanted to know whether I could 'handle' this."

Shoshana learned that, though it was a struggle, she could indeed
'handle' the challenge - and the other challenges to growing into
Judaism. But of course, she just realized the assurance our Sages give
us when we start on the path of greatest resistance: according to the
effort is the reward.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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The name of a Torah portion alludes to the common thread that runs
through the entire narrative. Thus, although this week's Torah portion,
Emor, contains many different ideas, the name itself is significant and
expresses the central theme of all of them.

The literal meaning of the Hebrew word "emor" is "say." It implies an
ongoing action, a perpetual commandment that applies in all places and
in all times.

Emor teaches us that thought is not enough; a person must carry the
thought process one step further and express what he is thinking in
speech as well. Speaking requires the person to weigh and assess his
thoughts, working them over in his mind until he comes to a satisfactory
conclusion.

Yet why is merely thinking insufficient? Because as human beings, we
cannot know what is going on in someone else's mind; if our thoughts are
not expressed verbally, no one else can derive any benefit from them.
Thus the Torah commands us to "say" - to reveal our good thoughts and
ideas, and to share them with our fellow man.

In accordance with the commandment "And you shall love your fellow as
yourself," a Jew is obligated to share whatever good he possesses with
others. Good thoughts, thoughts that have meaning and significance, are
in this category, for expressing them can bring enjoyment, enlightenment
and encouragement to our fellow Jew.

The way in which our thoughts are expressed is also important. The Jew
is required to convey them in an effective and pleasant manner so they
will have the desired effect on the listener.

Significantly, the name of the Torah portion is Emor (say), and not
"Daber" (speak). Daber is a harsher term, implying the use of strong
language to convey a point. Emor, by contrast, implies a softer kind of
speech, and a more pleasant way of communicating.

The commandment to reveal our thoughts to our fellow man and exert a
positive influence on others must be carried out in a tender and loving
manner. Threats and intimidation have no place in the Jew's vocabulary.
Every Jew without exception is worthy of being addressed with affection
and respect, regardless of their spiritual standing or actions.

This then is the lesson of this week's Torah reading: Having good
thoughts is not enough. In order to have a positive influence on others
we must reveal them verbally, and in the most pleasant manner possible.

                     Adapted for Maayan Chai from Hitva'aduyot 5742

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                             SLICE OF LIFE
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                         The Tefilin Challenge
                         by Rabbi Tuvia Bolton

Every Friday I leave my home in Kfar Chabad, Israel, and go to downtown
Tel Aviv to encourage people to fulfill the mitzva (commandment) of
putting on Tefilin.

Accompanied by a friend or two, I go to a huge outdoor artsy market in
Tel-Aviv, take three pairs of Tefilin, borrow a table from one of the
restaurants, set up a stand and ask men and boys walking in the street
if they want to come over and do a mitzva.

Literally hundreds of people, perhaps thousands on a sunny day, pass by
our table and often as many as 50 put on. But one Friday something
happened that made me appreciate anew this "Tefilin Campaign," that was
established by the Lubavitcher Rebbe right before the Six Day War.

It was a beautiful summer day, the market streets were filled with
people browsing around or bustling to and from their destinations.

I looked up when I heard man bring his mountain bike to a screeching
halt in front of our table, get off, look us over contemptuously like a
Baron reviewing his serfs, narrow his eyes, and say, "Aren't you
ashamed!?"

He looked like a typical Israeli intellectual. Perhaps a professor;
healthy build, in his 60s, a ring in his ear, white hair drawn back into
a neat little pony tail, dressed in shorts, a sleeveless t-shirt and
superiority was written all over his face.

His tone was that of a teacher who had just caught his pupils writing on
the bathroom walls.

"Aren't you disgusted with yourself?!" He repeated.

I thanked him, told him that I wasn't feeling particularly disgusted
today and asked him why he asked.

"Why?! Ha Ha!" He scoffed. "I'll tell you why! Don't tell me you don't
know why! Ha!!"

I just turned my palms up, shrugged my shoulders and he continued.

"You are standing here in the street, throwing your guilt-trips and
Divine retribution hang-ups and neurosis on people, making them feel
ashamed, inferior, guilty, depressed and miserable!!

"And," he paused for a moment, leaned a bit closer to me, and calmly
announced, "I want it stopped! Here is NOT going to be Iran!! Here
everyone is free from your medieval superstitions!"

Interestingly enough he said all this without really raising his voice.
I had to think fast because people were passing by, I wanted to ask them
to put on Tefilin and it didn't look like he was going to leave.

"Maybe you're right," I answered feebly, trying to force a smile. "I
certainly don't want to make people feel bad. I'll tell you what. You
stand over here behind me and the first person that you notice who
reacts to me with a sour face, just tap me on the shoulder and I promise
that I'll stop everything and listen to you for ten minutes. Maybe
you're right."

He took his place off to a side and I asked the first man that passed,

"Hello there my friend! Come put on Tefilin."

He, looked at me with a big smile and without stopping, raised his hands
and shook his head "no" as he passed me by.

"Sir, Tefilin?" I shouted at the next passerby.

He smiled, pointed to his watch, and kept going.

"Hey, Yehudi (Jew)! Have you got a minute for Tefilin? Only one minute
on the clock."

He too broke into a smile and said, "Nope, not me!"

The next one also grinned and let out a big "tsk" sound with his lips
(which Israeli's do when they mean "Sorry, I can't help you") and kept
going.

Meanwhile I notice that everyone is replying with a smile and I am
feeling pretty good about myself. Suddenly another biker comes to a
screeching halt about 10 feet away from us..

He was a man of about 50, healthy build, rings in both ears, white hair
drawn back into a neat little pony, dressed in shorts and a sleeveless
t-shirt... in other words a typical Israeli intellectual.

"Oy," I thought to myself, "I've got two of them! What am I going to do
now?!"

He got off the bike and approached with absolutely no expression on his
face, just like the first one did. So, expecting the worst, I forced a
smile and said the only thing I know how to say in such situations,

"Nu, want to ...... put on ......Tefilin?"

He stopped about two feet in front of me, stuck out his arm, grinned and
said, "Sure!"

I shot a glance over my shoulder to see if the biker behind me was
observing all this and saw only his back profile fading into the
distance on his bicycle. He had biked away!

I realized something very important that afternoon: We Jews like to do
mitzvot. Maybe we don't do them all the time, maybe we don't understand
them, maybe we even oppose them sometimes, but somewhere down deep we
like them.

                                             From www.OhrTmimim.org

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                               WHAT'S NEW
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                           New Torah Scrolls

Chabad Jewish Center of Palos Verdes, California, dedicated a new Torah
scroll. The project was initiated by a young woman who was  one of the
first students of the Chabad Palos Verdes Hebrew School 20 years ago. A
new Torah Scroll was dedicated to the Chabad House of Caulfield,
Melbourne, Australia. The Torah was dedicated in memory of Tova
Herszberg by her family. The Jewish community of Rostov-on-don, Russia
welcomed a new Torah scroll. The Torah was dedicated by Mr. Isaac and
Frieda Kamhin of Hong Kong. It was completed at the Ohr Avner Chabad
Jewish Day School in Rostov, and paraded to the Saldanski synagogue.

                           New Chabad Centers

Lubavitch of Montgomery County, Pennsylvania, had a groundbreaking for a
new Chabad House. The 14,000-square-foot Chabad House, situated on 2.1
acres, will include a synagogue, preschool, Hebrew school classrooms,
social hall, library and commercial kitchen. Chabad of Playa del Carmen,
Mexico recently acquired a new facility. The building will house the
Chabad House and the JCC, and will include a synagogue, Hebrew School,
tourist center, kosher restaurant, a library, kosher grocery store, and
social hall.

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                            THE REBBE WRITES
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                         11 Tevet, 5718 [1968]

Having heard of you through mutual friends to the effect that you are
seeking the true path which each and every Jewish man and Jewish woman
should follow in life, although it is always difficult to evaluate
secondhand information, I trust the following lines may be helpful to
you.

The importance of heredity in transmitting physical, mental, and
spiritual characteristics is well known and obvious, even in the case of
several generations. How much more so where a trait is transmitted and
intensified over the course of many generations uninterruptedly, when
the trait becomes part and parcel of the very essence and being of the
individual, his very nature.

It is also clear that when a person - as in the case of all living
things - wishes to change an inborn trait which is deeply rooted in him,
not to mention something that touches his essential nature, it de-mands
tremendous effort, and the outcome is bound to be destructive rather
than constructive, creating a terrible upheaval in him, with most
unfortunate results.

I have in mind particularly the Jew, man and woman, who, belonging to
one of the oldest nations in the world with a recorded history of over
thirty-five hundred years, is naturally and innately bound up with the
Jewish people with every fiber of his life and soul.

Hence, such sects or groups which tried to depart from the true Jewish
way of life of Torah and Mitzvos [commandments] could not survive, as
history has amply demonstrated. Such dissident groups uprooted
themselves from their natural soil, and, far from being constructive,
became the worst enemies of the Jewish people and their worst
persecutors.

Only Jews who have faithfully adhered to the Torah and Mitzvos, as they
were revealed on Mount Sinai, have survived all their oppressors, for
only through the Torah and Mitzvos can the Jewish people attach
themselves to the Superior and Supreme Power, G-d, who has given us the
Torah and our way of life.

Since the Torah and Mitzvos and the Jewish way of life come from G-d and
His infinite wisdom, they are not subject to man's approval and
selection. Human reason is necessarily limited and imperfect. Its
deficiencies are obvious, since with time and study it improves and
gains knowledge, and personal opinions change. To confine G-d to human
judgment would do violence even to common sense.

In our long history we have had the greatest human minds possible, who
nevertheless realized their limitations when it came to the knowledge of
G-d and His laws and precepts.

We have had great thinkers and philosophers, who not only fully accepted
the Torah and Mitzvos, but have been our guiding lights to this day,
while the dissident groups and individuals (whose number are very few)
were cut off from our people and either disappeared completely, or,
worse still, continued as painful thorns in the flesh of our people and
humanity at large.

Anyone who is familiar with our history requires no illustrations or
proofs of the aforesaid.

I trust you will reflect on the above and you will cherish the great and
sacred knowledge which has been handed down to each and every one of us,
in the midst of our people, generation after generation, from the
revelation at Mount Sinai to the present day.

Accepting this sacred tradition unconditionally and without question
does not mean that there is no room for any intellectual understanding.

Within our limitations there is a great deal we can understand and which
we can further enrich, provided the approach is right; our insight into
His commandments grows deeper with our practicing them in our daily life
and making them our daily experience. In this way the Jew attains true
peace of mind and a harmonious and happy life, not only spiritually but
also physically, and fully realizes how happy one is to be a son or
daughter of this great and holy nation, our Jewish people.

Hoping to hear good news from you, and

With blessing,

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                            WHAT'S IN A NAME
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GAD is from the Hebrew meaning "good fortune." According to one
commentator it could also be from the Hebrew word for a small group. Gad
was one of the sons of Jacob from his wife Zilpa (Genesis 30:11).


GA'ALYA means "G-d has redeemed." A similar name with a totally
different meaning is GALYA, which means "hill of G-d."

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This Friday, the second of Iyar (May 6 this year) is the birthday of the
Rebbe Maharash, Rabbi Shmuel, the fourth Lubavitcher Rebbe.

When the Rebbe Maharash was seven years old, he was once tested in his
studies by his father, the Tzemach Tzedek. He did so well in the test
that his teacher was enormously impressed. Unable to restrain himself,
he said to the Tzemach Tzedek, "Well, what do you say? Hasn't he done
marvellous?" The Tzemach Tzedek responded, "What is there to be
surprised about that 'tiferet within tiferet' does well?"

What is tiferet within tiferet? Tiferet is the sixth of the ten sefirot
(Divine Emanations), and the third of the seven emotive attributes
within Creation.

The Rebbe Maharash's bithday, the second of Iyar, takes place during the
period known as "Sefirat HaOmer" (the Counting of the Omer) when we
count the seven weeks between Passover and Shavuot. Each of these 49
days is associated with a different combination of the seven emotive
attributes. The second of Iyar is associated with tiferet within
tiferet, i.e., beauty with beauty - an extraordinarily high spiritual
level. (For more on the Counting of the Omer and its relevance to our
lives today visit www.meaningfullife.com)

The second of Iyar is also associated with the Rebbe Maharash's
characteristic pattern of conduct, known as "lechatchila ariber."

As the Rebbe Maharash would say, "People usually say, 'If you can't
crawl under, try to climb over,' and I say, lechatchila ariber: 'Right
from the outset, you should go over.'" This approach can and should be
actualized by each one of us in our daily lives and when properly
internalized will help us fulfill our individual mission in the world.

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                          THOUGHTS THAT COUNT
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Rebbi [Yehuda HaNasi] said, "...Be as careful in a minor mitzva as with
a major one, for you do not know the reward given for the mitzvot
(commandments)..." (Ethics of the Fathers 2:1)

Fulfill all of the mitzvot in order to please your Creator, not in order
to receive reward or honor. One who is interested in achieving honor
through the mitzvot tries to fulfill the "major" mitzvot, whereas he
tends to place less emphasis on the "minor" mitzvot. That is, he
fulfills the mitzvot which will bring him more honor.

                                           (Or Torah of the Maggid)

                                *  *  *


He [Rabbi Gamliel] used to say: "Fulfill His will as you would your own
will, so that He may fulfill your will as though it were His will..."
((Ethics of the Fathers 2:4)

Try to make the will of the Almighty your own will, and fulfill His will
as you fulfill your own wholeheartedly and with enthusiasm. And if the
Almighty's will is difficult for you to fulfill, set aside your will
because of His will. As a reward, the Holy One, blessed is He, will
nullify the will of others, who do not agree with the way you would like
things to be, and He will agree with your view.

                                                    (Machzor Vitri)

                                *  *  *


He used to say: "...The bashful person cannot learn, neither can the
short-tempered teach..." ((Ethics of the Fathers 2:5)

A student should not be too bashful in front of his colleagues to say,
"I do not understand." Rather, he should ask and ask again, even several
times.

                                             (Shulchan Aruch HaRav)

                                *  *  *


A teacher who is overly rigid and oppressive prevents his words from
being accepted by his audience. His students will not be able to discuss
their learning with him in the proper way.

                                                            (Meiri)

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                            IT ONCE HAPPENED
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Rabbi Yehuda Leib was on his way home to Vitebsk after having visited
the Rebbe Maharash (the fourth Chabad-Lubavitch Rebbe, Rabbi Shmuel).
Sitting in the train station, he noticed a bearded Jew pacing back and
forth. Every few minutes he would look toward him as if he wanted to
communicate something to him.

Suddenly, the Jew stopped pacing and approached him. "Are you a Chasid
of the Lubavitcher Rebbe?" the Jew asked.

When Reb Yehuda Leib answered in the affirmative, he continued, "Then
you should know that your Rebbe is a holy man, who possesses Divine
knowledge. Please allow me to tell you my story. It relates very closely
to the Rebbe, and I'm sure you will find it very interesting. And the
man continued:

"I was born into an observant family and lived in one of the small towns
which dot this region. I learned in yeshiva like all of my friends, and
I was an excellent student. My memory and facility in Torah learning
marked me as one of the best students of our group. However, at that
time, when I was young, many of my fellows were attracted to the glamour
and excitement of the big cities. They wanted to acquire secular
knowledge, and many left their small towns and traveled to the big
cities.

"I was no exception and I, too, wanted to expand my knowledge: I, too,
wanted to see the world and not be 'trapped' in our little town. So, I
left home and went to Petersburg, where I was accepted as a medical
student in the university there.

"I was very successful. I completed my studies easily. Then, I married a
non-Jewish woman and within little time, I assimilated completely into
the society of the Russian intelligentsia, who were my new friends and
companions. They accepted me fully and it wasn't long before I
completely forgot about being Jewish altogether.

"Everything was going along quite well, and I was enjoying my life until
one night. On that night my whole life changed. That night I dreamt that
my father came and begged me to repent of my ways.

"I ignored that dream, for after all, it is a known thing that dreams
are mere fantasies. But the dream repeated itself night after night
until I was consumed by it and could think of nothing else.

"One evening my wife and I were invited by some friends to attend a
soiree. The party was in full swing, the orchestra was playing and
elegant couples circled the dance floor. Suddenly, the old Jew from my
dream appeared accusingly in front of me. I always carried a pistol with
me, and, in a burst of anger, I drew it and fired at the phantom.

"At once the music stopped and everyone looked at me in horror. For
myself, I returned home, mortified at my own senseless behavior. After a
sleepless night of reflection, I decided to change my life.

"The following day I headed for Lubavitch where I intended to beg the
Rebbe to guide me and prescribe a path of repentance for me. But when I
entered his room, he abruptly stood up and turned away from me. Without
a glance in my direction, he said, 'What is a man who murdered his
father doing in my home?'

"I nearly fainted. Before me stood a holy man who saw with Divine
insight, who knew everything that was in my heart. I burst out in bitter
tears which sprung from the depths of my broken heart, and I begged the
tzadik to tell me how I could repent.

"He commanded me to sell all my possessions quietly and move to a
location where no one knew me. He also gave me very specific directions
for the atonement of my soul.

"Before I departed from the Rebbe, I asked him how I would know that
Heaven has forgiven my sins. He gave me a specific sign. Since that time
many years have passed, during which I have fulfilled his instructions
to the letter, all the while waiting and hoping to see that sign. A
short time ago the sign which the Rebbe gave me was fulfilled. Now I am
on my way to inform the Rebbe of the good news. Since you are the first
Chasid I met on my way, I felt I had to share this story with you. I
hope you found it interesting."

                              Adapted from Journeys with the Rebbes

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                            MOSHIACH MATTERS
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In the days of Moshiach there will be a stupendous revelation of
Divinity. For G-d, who is known as "the tzaddik (righteous one) of the
world," this revelation will be a kind of "teshuva" (repentance) - for
having withheld this light from His people throughout all the years of
exile.

                                      (Or HaTorah, Vayikra, p. 235)

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                 END OF TEXT - L'CHAIM 1169 - Emor 5771
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