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                         L'CHAIM - ISSUE # 1338
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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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        September 12, 2014      Ki Savo            17 Elul, 5774
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                            What Are These?
                            by Gutman Locks

What is this very small thing that I am holding? If I put on my glasses
I see that it is a tiny bird feather. But if I take off my glasses, and
look at that feather with a microscope, I would see that it is not what
I thought it was when I was looking at it without the microscope.

If the microscope could be strong enough, I would not see a feather at
all; instead, I would see zillions of molecules and 99.9% empty space.
If I could adjust the microscope even further, I would no longer see
molecules, but rather, I would see that each molecule is actually being
made up of zillions of atoms and 99.9% empty space. If I could keep
going, and going, I would ultimately come to nothing..., to empty space!

The physical universe is being formed out of nothing. G-d's will creates
a "gravity-type energy" which holds, and forms itself into matter. That
matter is then formed into the myriad shapes and sizes that we see. If
G-d would release that gravitation attraction, all matter would
instantly "unfold". Everything would revert back to nothing. Not even
dust would remain.

Even though the physical universe is being made out of nothing, and some
day will revert to nothing, it is something now, and it has a purpose.
In order to succeed in this Universe we have to use these objects that
we find here for holy purposes. Then, when our bodies revert to dust,
and our memory fades to nothing, we take the holiness that we were able
to reveal while we were here along with us as we move on to the next,
entirely spiritual world.

Oh, that picture...is it a picture of the molecules that make up the
feather that I was holding? It looks like it, but actually, it is a
picture of stars, far away, and they too are being made out of nothing.

                                *  *  *


Everything has a soul. If we could see deep enough we would see
molecules moving around inside rocks. There is life even in inanimate
objects. Obviously, the consciousness that the life in a rock
experiences is not the same as the consciousness an animal experiences,
but none the less, there is life even in a rock.

What is the experience of consciousness? What is awareness? Just as are
all physical encasements different, so too is the nature of the
consciousness in objects different. Just as an object's physical body is
determined by its purpose in creation, so too is its consciousness
determined by its purpose.

What is a bird aware of at this moment? Animals do not have freewill,
but they certainly have feelings. What is the insect's experience at
this moment? Do insects have fear? Anxiety? Yearning?

Life is such that we are aware of something every moment. We either
watch our thoughts running in our head, or we pay attention to something
going on around us in our "outer" world. Sometimes we watch the mind
roaming, sometimes we lock onto intense focused thoughts. We dream. We
hope. We work. Something is always going on inside our head.

There is you, your body, your awareness, and your world, all for a good
reason. What an amazing experience life is. What a gorgeous opportunity
when we use it properly.

                                            From www.ThereIsOne.com

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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According to Maimonides' enumeration of the Torah's 613 mitzvot, general
commandments such as "You shall be holy" or "You shall keep My laws" are
not, as a rule, considered mitzvot in their own right. Rather, these
injunctions are classified as broad directives encompassing all of
Judaism.

It is therefore surprising, at first glance, that the commandment in
this week's Torah portion, Ki Tavo, "You shall walk in His ways," is
classified as a positive mitzva, requiring a Jew "to emulate the Holy
One, Blessed Be He." Maimonides writes, "Just as G-d is gracious, so
shall you be gracious. Just as G-d is merciful, so shall you be
merciful. Just as G-d is pious, so shall you be pious." Indeed, the
commandment implies that a Jew is required to emulate G-d to the best of
his ability, at all times and in all circumstances.

But why is this commandment different from all other general statements
in the Torah, to the point that it is characterized as a separate
mitzva? What does the verse "You shall walk in His ways" entail that
other similar commandments do not?

To explain:

Maimonides classifies "You shall walk in His ways" as a distinct
commandment, as it contains a unique aspect not found in any other
general directive in the Torah. This innovation is alluded to in the
specific use of the word "walk," which implies an ongoing and perpetual
sense of motion.

One of the differences between the soul of a Jew and an angel is that
angels are stationary beings, fixed in their spiritual positions,
whereas the Jewish soul constantly ascends from one spiritual level to
the next. The Jew is constantly in motion, reaching higher and higher
spiritual heights by virtue of his actions.

It sometimes happens that a Jew may observe mitzvot, yet he remains on
the same spiritual rung as before. His performance of the mitzva did not
cause him to progress or ascend any further. The commandment "You shall
walk in His ways" comes to teach us that a Jew must never be stagnant,
and that his performance of the mitzvot must always lead to an
improvement of his overall spiritual condition.

How are we to accomplish this? By observing the Torah's mitzvot solely
because they are "His ways" - because of our desire to emulate the
Creator. For when we do, our spiritual ascent to higher and higher
levels of G-dliness is assured.

                            Adapted from Volume 4 of Likutei Sichot

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                             SLICE OF LIFE
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                           Mountainside Soul
                        by Rabbi Bentzion Elisha

I am somewhere between heaven and earth, on the picturesque mountainous
terrain of Colorado. I'm in the car, waiting.

Dovi and I, two rabbinic students from the Lubavitcher Yeshiva in
Brooklyn, have Jewish souls to kindle on the mountains of Colorado and
the open spaces of Wyoming.

I sip a bottle of water to keep the headaches from high altitude at bay.
Dovi reappears with a friend.

"Bentzion let me introduce you to Sol," Dovi says.

I get out of the car and smile. Sol is dressed in baggy clothes and is
wearing a backpack. His long reddish dreadlocked hair is semi-covered
with a knit cap. His speech is easy-going and on the mellow side.

"How did you meet each other?" I inquire.

"I was in the restroom and I was surprised to see someone wearing a
skullcap, a kippa," Sol starts explaining as Dovi finishes off the
thought..."Then he pointed at me and said 'You're Jewish! I'm also
Jewish!' "

"So what are rabbis like you doing in a place like this?" Sol asks.

"Well we actually came thousands of miles especially to meet with you,"
Dovi quips.

'He isn't kidding," I explain further. "We're students from the
Chabad-Lubavitch yeshiva in Brooklyn. We're part of a summer program
that sends pairs of rabbis in training all around the world to meet Jews
and hopefully make a soul connection; help perform a mitzva
(commandment), bond with other Jews."

Dovi asks Sol, "So now that you know why we are here, what brings you to
Aspen?"

"Well I'm here because there is a bluegrass concert today up this
mountain. I travel around and follow different bands I like."

"How do you pay for the tickets?"

"I usually don't pay. I volunteer to help the organizers and get in that
way. I actually have to go meet the organizers of this concert very
soon. They told me to check in with them a little while before the
concert starts and it'll start in an hour or an hour and a half."

"Maybe before you go you want to put on Tefilin?"

"It was nice bumping into you fellows. You both are more interesting
than most of the people I usually meet, but I really have to go..."

"It has been extremely nice to have met you. Like I said before, we
literally flew thousands of miles to spend some time with you. How about
we at least walk you to your meeting place?" Dovi offers.

"No problem man. That would be awesome! I'd like to hang out with you."

As we walk up the mountain to Sol's meeting, we turn more than a few
heads. As we walk further we get to know more about Sol. As we finally
arrive at the entrance of the tented concert area, situated on a large
plateau a third of the way up the mountain, we are confronted with an
awkward feeling of separation. We have been conversing for what seems
like a long time.

Not knowing if we will get another chance, I ask enthusiastically again
"Sol before you go, would you like to perform the great mitzva of
putting on Tefilin?"

"I'm sorry, I can't be late to meet with the concert crew. But, if they
have enough help and don't  need me, I'll do a mitzva."

"So we'll wait for you here. Just in case..."

With those parting words, Sol disappears into the concert grounds. A
little while later we see Sol returning to us sporting a dejected face.

"This never happens to me! I always get in," Sol laments when he reaches
us.

"This is called hashgacha pratit! Divine providence! You are meant to do
a mitzva," Dovi states confidently.

"I guess you're right..." Sol mumbles. "Maybe we can go down the
mountain. There are tables and benches down there," he suggests.

We head towards the table area down below. "Sol, we are going to do a
very holy mitzva. 'Mitzva' literally means a commandment, an act
commanded by G-d. In Aramaic the word 'mitzva' means 'connection.' So
essentially by performing a mitzva we connect to G-d's will.

Are you ready?" I ask as I take the Tefilin out.

"I don't know what to do." He admits bashfully.

"Don't worry. I'll help you along. We will say the blessing on the
Tefilin at the beginning of the wrap."

We read the "Shema Yisrael" prayer together. Sol's eyes turn soulful as
he looks at the words on the pages I'm reading from. The energy of the
moment is intense, and somehow transforms into becoming very personal.

Then all of a sudden while Sol is still wearing the Tefilin on his head
and arm, we are approached by a stranger. The man directs his attention
to me and looks me in the eye.

"Excuse me Rabbi. I happen to have this ticket to the blue grass concert
starting soon up the mountain. I won't be able to make it, something
came up. Would you like the ticket?" Sol is amazed, Dovi is taken aback,
and I am very surprised by this 'coincidental' gift offering.

"I'm not going to be able to go to the concert, however, I have a friend
who would love to get into this concert," I say with a smile as I look
at Sol who is looking on with his mouth open.

The man hands me the ticket and disappears as quickly as he appeared. I
hand Sol the ticket into the hand that still has the Tefilin on it.

"I can't believe this!" he gasps looking at his arm wrapped with the
straps then looking at the ticket he is holding with that arm's hand.
"This is unreal!"

"You see, you just did a mitzva and G-d gave you a little sign. This
doesn't happen every day you know..." Dovi says.

Sol is visibly affected by the fact that he 'miraculously" received a
ticket for the concert he has tried to get into so desperately, without
any success, until right after he put on Tefillin.

"Don't think that by doing mitzvot you get what you want. The gift
itself is fulfilling the desire of the Creator..." I add.

"Whatever you say man, but this is really trippy..." he concludes
shaking his head.

"Sol we have to go. We have to continue on our trip. We are headed to
Vail next."

"It was really nice hanging out with you guys. Let me walk you to your
car. It was really special meeting you!" Sol says as he goives Dovi a
bear hug.

"Meeting you made our day." Dovi says.

Sol then gives me a big hug and says , "I'm not going to thank you for
the ticket. I'll thank G-d..."

We get into our car and slowly drive away. I look back and he is still
there following us with those eyes, holding the ticket, his miracle,
close to his heart. Excerpted from "18 Frames of Being," available on
Amazon.com.

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                               WHAT'S NEW
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                       C-Teen Leadership Retreat

This past month, teen leaders of CTeen (Chabad Teen Network) chapters
from throughout North America, together with Chabad-Lubavitch emissary
families, attended a three-day CTeen Leadership Retreat Weekend. The
teens were chosen or elected to participate based on their passion to
make a difference in their communities.  CTeen focuses on building core
values and stresses positive character development. through educational,
humanitarian and social programs.

                            Saying Mazel Tov


For centuries, it has been customary for Jewish women to adorn the
birthing room and the cradle with Psalm 121. The Psalm states our
dependence on G-d for our safety and well-being, and His commitment to
guard us at all times. For a color copy of the Psalm call Mikvah.org at
(718) 756-5700, e-mail orders@mikvah.org, or to downoad a color copy
visit www.LchaimWeekly.org/general/art/shir-lamaalot.jpg.


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                            THE REBBE WRITES
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    The following letter was written to Mr. Ernest and Mrs. Erna Weill.
    Erna Weill was a world-renown scultpor.

                      11th of Teveth, 5720 [1960]

Greeting and Blessing:

I duly received your letter of December 21st with the enclosed
reproduction of Mrs. Weill's sculptures, which are returned herewith as
requested.

Although the art of sculpture is not in my domain, I, nevertheless, take
the liberty of making the following observations in connection with the
subject matter of our discussion when you were here, namely, with regard
to the Baal-Shem-Tov.

To be sure, an artist has the prerogative of certain so-called artistic
license, and may use his imagination in a work of art representing a
person according to his mind, especially where no authentic likeness
exists, as in the case of the Baal-Shem-Tov, for the pictures
purportedly representing the Baal-Shem-Tov are not his likeness but of
another one of the Baale-Shem. However, I can safely assume that in your
sculpture you wished to represent in a symbolic way the ideological
person, namely, the founder of the Chassidic movement. Hence, as we have
touched upon the subject, though not quite adequately, it should be
borne in mind that the soul of Chassidism is ecstasy and inspiration,
and the ability to see even in simple material objects the Divine
"Spark" and the Divine "Light" which is their true reality. Such ideas
would be reflected, as might well be imagined, in rather refined facial
features, which express a longing for the sublime together with profound
inner spiritual strength, coupled with serenity and gentleness. Thus,
one would imagine the Baal-Shem-Tov to be of a patriarchal type, with a
flowing beard and, perhaps, disheveled locks of the head, crowning
highly refined facial features, etc. I would also like to emphasize
another feature which is characteristic for the teachings of Chassidism,
namely, the interest in and tender care of the Jewish child, which could
be personified in the Baal-Shem-Tov holding the hand of a small child.
Incidentally, it is well-known that the Baal-Shem-Tov's first
activities, even before he revealed himself, was as a teacher of very
young children. Of course, the sculpture may be intended only to
reproduce his head or bust, without accompanying figures.

I have no doubt that you had your own reasons for choosing to personify
the Baal-Shem-Tov in your particular way, and I would like to know your
motivations.

In connection with the above, I am enclosing a copy of my recent
message, in which there is a reference to the work of the Baal-Shem-Tov.

I send you my prayerful wishes that the change in direction relating to
your work, of which we spoke, should come about in a much easier and
more gratifying way than you might expect at first.

Hoping to hear good news from you,

With blessing,

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                              TODAY IS ...
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                                21 Elul

Our first father, Avraham, as a result of his service with
self-sacrifice to make G-d - the one G-d - widely known among all
mankind, merited to bequeath to his descendants (to the end of all
generations) pure faith in G-d and His Torah. Hence, every Jewish man
and woman has the power and fortitude to offer his life for the holy
Torah.


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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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An individual's birthday has a very special meaning for that person. The
birthday of a tzadik - a truly righteous individual - has deep
significance for everyone who attempts to live according to the tzadik's
teachings. A tzadik's birthday is, in some ways like the spiritual
birthday of his followers.

The birthdays of two great tzadikim are this coming Shabbat, the 18h of
Elul (corresponding this year to September 13). On the 18th ("Chai") of
Elul, the Baal Shem Tov, founder of the Chasidic movement, and Rabbi
Shneur Zalman, follower of the Baal Shem Tov and founder of Chabad
Chasidut, were born.

These two great men dedicated their lives to teaching about the worth of
every single Jew. Ahavat Yisrael - unconditional love of each Jew was at
the forefront of their philosophy.

Today, nearly two centuries later, we benefit from the guidance and
revelations of the Baal Shem Tov and Rabbi Shneur Zalman. The date of
their birth, then, is not only their birthday - it is also our birthday.
On our birthday we take time out to reflect on our achievements of the
past year and our goals for the future.

It is fitting that on the birthday of these tzadikim, we reflect on how
well we have followed and benefited from them, and we make our
resolutions for the New Year.

We will, in their merit, be blessed with a K'tiva Vachatima Tova, a
happy, healthy and prosperous New Year.

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                          THOUGHTS THAT COUNT
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You shall take from the first of all the fruits which you will bring
from your land, which the L-rd your G-d gives you (Deut. 26:2)

The commandment to bring the first fruits to the Temple helps combat the
notion that the beautiful fruits are solely the result of one's own toil
and wisdom. If you begin to feel that it is "your land," the mitzva
makes you aware that the land and its produce are that "which the L-rd
your G-d gives you."

                                                 (Akeidat Yitzchak)

                                *  *  *


It will be when you come into the land (eretz) that the Eternal, your
G-d, gives you for an inheritance, and you will inherit it and dwell in
it. (Deut. 26:1)

The Midrash notes that eretz is similar to ratzon (desire). When you
attain the level of ratzon of G-d, you have been given a gift from
above. It is an inheritance for every Jew.

                                                (The Baal Shem Tov)

                                *  *  *


You shall go to the place the Eternal your G-d will choose to cause His
name to dwell there. (Deut. 26:2)

A Jew must know that when he goes from one place to another, he is not
going on his own but is directed from Above. And the intention and
purpose of this is "to cause His Name to dwell there" - that is, to make
G-d known in the place to which he was Divinely led.

                                                (The Baal Shem Tov)

                                *  *  *


Because you did not serve the Eternal your G-d with joyfulness and
gladness of heart...therefore you will serve your enemy. (28:47,48)

Rabbi Simcha Bunim explained the above verse as follows: It is not
enough that "you did not serve the Eternal your G-d" but you did this
with joyfulness-you were happy that you weren't serving Him!

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                            IT ONCE HAPPENED
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Reb Moshe Chaim and his wife, Miriam, had been married for 33 years.
They were simple but very generous people. What greatly upset them was
the fact that they had no children. One night, Reb Moshe Chaim was
sitting in a corner of the shul listening to a discussion about the Baal
Shem Tov.

The people spoke about how a childless couple, already advanced in
years, had come to the Baal Shem Tov and begged him to bless them with a
child. The Baal Shem Tov gave them the blessing and, with G-d's help, a
son was born to them.

A few days later, Moshe Chaim told his wife about the story. Miriam had
heard similar stories from Bashe, a righteous woman who was the wife of
the famous chasid Reb Gedalia Boruch the Shoemaker. Miriam and Bashe
worked together in providing medical care and nourishment for mothers
who had just given birth, and in dowering brides and supporting orphans.
Miriam was overjoyed to hear her husband was considering a trip to the
Baal Shem Tov.

Months passed, though, and still Moshe Chaim and Miriam had not made the
journey. In the middle of Passover, Moshe Chaim heard that a group of
people led by Reb Gedalia Boruch were planning to visit the Baal Shem
Tov seven weeks later for the festival of Shavuot. After discussing it
between themselves, Moshe Chaim and Miriam decided to join the group.

On the second day of the Hebrew month of Iyar, they set out on their
journey. Moshe Chaim and Miriam came to the Baal Shem Tov and, weeping
profusely, poured out their hearts to him. The Baal Shem Tov, however,
gave them no blessing. They entered his room again a few days later and
then a third time, but the Baal Shem Tov gave them no reply.

Reb Gedalia Boruch, knowing that the Baal Shem Tov always acted toward
his visitors with intense ahavat Yisrael (love of one's fellow Jew), was
deeply upset at the bitter lot of the couple. As he was one of the Baal
Shem Tov's earliest disciples, he sought the advice of his colleagues
about the case. They decided that ten men should gather to fast, pray,
and plead for the couple for three consecutive days, and then they would
see what the Baal Shem Tov would say.

Reb Gedalia Boruch and his colleagues carried out their plan with true
ahavat Yisrael. They were careful to avoid uttering any words that were
not for a holy purpose and poured out their hearts pleading for Divine
mercy for Moshe Chaim and Miriam. No one else was aware of what they
were doing. On the evening of the third day, when they were still in the
middle of the evening prayer service, the Baal Shem Tov's attendant came
and told them that the Baal Shem Tov was inviting them to a celebratory
meal.

The meal took place with the participation of the Baal Shem Tov and his
disciples and all the guests then visiting the holy Rebbe. The Baal Shem
Tov was highly elated and expounded on new Torah insights and on the
verses, "You shall love your neighbor as yourself," and "How good and
pleasant it is for brothers dwelling together." He also told them
various stories on the subject of ahavat Yisrael and how dear Jews are
to G-d. The Baal Shem Tov explained the tremendous effect that brotherly
love can have and how, when friends plead for Divine mercy for a comrade
in distress, they can even annul a heavenly decree of 70 years duration
and transfer "the curse to blessing, and death to long life."

Reb Gedalia Boruch and his colleagues realized that the reason for the
celebration was what they had done and that their plan had worked. They
immediately urged Moshe Chaim and Miriam to press their plea. When the
couple approached the Baal Shem Tov, he gave them his blessing to have a
child who would live a long and happy life.

G-d fulfilled the Baal Shem Tov's blessing and on the second day of Iyar
the following year, Miriam bore a son. They named him Shlomo. At about
the same time, Bashe, Reb Gedalia Boruch's wife, bore a daughter whom
they named Yocheved. When Shlomo and Yocheved were 17, the parents
arranged a match between them. Shlomo became known as Shlomo Bashe's
after his wife's mother, a great woman who was known for her deed of
kindness and charity.


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                            MOSHIACH MATTERS
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The verse "When you will enter the land," refers to the Redemption when
every Jew will enter the Holy Land that Gd has promised to the Jewish
people. At that time, the Jews will act in a manner that will emphasize
the holiness of the land and its connection to the Jewish people. From
Israel, the Redemption will spread out to the world at large, granting a
good and sweet year not only to the Jewish people, but to all nations.
Then there will be peace and brotherhood among nations as the prophet
declared, "Nation will not lift up sword against nation." The world will
reach an ultimate state of fulfillment when there will be no more war
and Gdliness will be drawn down to every creation in the world.

                                    (The Rebbe, 17 Elul, 5751-1991)

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               END OF TEXT - L'CHAIM 1338 - Ki Savo 5774
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