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                                  B"H
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                         L'CHAIM - ISSUE # 1431
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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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        July 22, 2016            Balak            16 Tamuz, 5776
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                            Don't Put It Off

A goal-oriented person, especially when lecturing a procrastinator,
quotes the golden rule, "Don't put off until tomorrow what you can do
today."

A procrastinator, however, will cite the principle, "Don't do today what
you can put off until tomorrow. For tomorrow you might not need to do it
anymore."

Although neither of these cliches is a perfect fit for the Jewish
experience of this coming Shabbat and Sunday, if we had to choose one
over the other to describe the 17th of Tammuz this year, we'd side with
the procrastinator.

For, even though 17 Tammuz is a day of fasting and mourning, this year
it will be a day of joy and pleasure. How can this be? The 17th  of
Tammuz this year occurs on Shabbat, thus the fasting and mourning are
pushed off until Sunday.

The 17th of Tammuz is the date nearly 2,000 years ago when the wall
surrounding the holy city of Jerusalem was breached by the Roman army.
The initial breaching of the wall allowed for the eventual destruction
of the Holy Temple that took place three weeks later, on the 9th of the
Hebrew month of Av.

A discussion about what to do when the 9th of Av falls on Shabbat is
recorded in the Talmud. The esteemed Rabbi Yehuda HaNasi opines that
since the fast is postponed until Sunday (for Shabbat is a day of
pleasure, and we must not mourn or afflict ourselves on it), the fast
should be altogether cancelled.

Although the ruling was ultimately decided according to a differing
opinion, the concept of "If it's being put off until tomorrow, don't do
it altogether" does have validity.

For certainly, when we consider that the sad three-week period
inaugurated by the 17th of Tammuz (and concluded on the 9 Av) is
actually a preparatory stage for - and thus part of - the ultimate
Redemption, there is real hope that the Redemption will come before the
postponed fast can be observed.

Externally, the fasts associated with the destruction of the Holy Temple
and the subsequent exile of the Jewish people from our Land seem to be
entirely negative. According to Jewish mystical teachings, however, the
essence of these fasts is positive, as they are connected to the
ultimate Redemption. For the whole purpose of the destruction of the
Holy Temple and our people's exile is solely to reach the pinnacle of
existence that will take place in the Era of Moshiach.

The 17th of Tammuz is the beginning of this ultimate era. It is when the
cracks were first created in the wall.

Quoting a verse in Song of Songs, "Behold, he stands behind our wall, he
looks in at the windows; he peers through the crevices," the Rebbe
brings the opinion that this verse refers to Moshiach: "Moshiach is
standing on the other side of a wall that is already cracked and
crumbling... Moshiach is watching and waiting in anticipation: When are
we finally going to finish off our sundry outstanding task, and complete
the final sorting out that needs to be done to refine and elevate the
world?"

Shabbat is a taste of the World to Come. So celebrate Shabbat this week,
and especially this Shabbat of the 17th of Tammuz, which is so connected
to the Redemption.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Balak, we have the famous verse, "Ma Tovu
Ohalecha Yaakov, mishkenosecha Yisrael -  How good are your tents Jacob,
your dwellings Israel."

The wicked Balam wanted to curse the Jewish people but when he saw their
modesty and fidelity he could only bless them. What did he see? He saw
their tents set up in a way as to give each one privacy. There was no
direct line of sight from one tent into another. He saw that they were
organized according to their tribes, which was possible because of
marital fidelity.

This is followed by the prophecy of Moshiach's coming.

What lesson can we take from here? How does it connect to Moshiach?

Many are unaware that the Torah's laws of modesty apply to both men and
women. It covers modesty in speech, dress, action and thought.  We also
have laws of appropriate behavior between men and women. It is these
laws that have been our protection and makes us special and holy.

We find these laws difficult because they go against nature.  It is
natural for a man to have inappropriate thoughts. Which can bring to
immodest speech and actions.  While men love dress codes and uniforms it
goes against the grain and is totally unnatural to women. To women,
their dress is an expression of how they feel inside. If the dress code
is not how they feel, it feels like a lie.

To this we have a two step plan. First, laws to set boundaries and
safeguards. Second, to work on our inside so it resembles the Jewish
spirit.

Don't think that this means that you have to be a prude or that you need
to dress in shmattes. Rather, to become beautiful and dignified within
and allow that to be expressed in thought, speech, action and dress.

A Jewish man is meant to be a light of decency and a living example to
the world around him.

A Jewish woman is meant to be a bas melech, a princess, beautiful and
dignified. Her presence effecting her surroundings.

When we act with modesty and fidelity we are in a position to change the
world around us. We become as Hashem's ambassadors to make His presence
known, accepted and welcome to all. It is the foundation upon which our
Torah and Mitzvahs stand. It protects from our worst enemies because we
are protected when we are Hashem's ambassadors. Finally, it is the basis
and starting point of our positive effect on the world that will bring
Moshiach.

    Adapted by Rabbi Yitzi Hurwitz from the teachings of the Rebbe,
    yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is battling ALS, and
    his wife Dina, are emissaries of the Rebbe in Temecula, Ca.

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                             SLICE OF LIFE
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                           Everything Is Okay
                            by Lieba Rudolph

"Is it me or is it always either really hot or really cold here?" my
husband Zev asked as we walked through Montefiore Cemetery in Queens.
There wasn't a cloud in sight; it was May but it felt like August. The
sun was intense, a force to be reckoned with. It was a fitting day for
the funeral of Rivky Deren-Berman.

Born with Bloom syndrome, pain and challenge were interwoven into
Rivky's life the entire twenty-nine years she was on the planet. She and
her family were tested in ways that would have undone most people, but
for them, being broken hearted never dimmed or darkened their love of
G-d or their love of the Rebbe.

I met Rivky's family soon after my husband and I became involved with
Chabad almost thirty years ago. Rivky's grandmother, Mrs. Keny Deren,
OBM, was principal of Yeshiva Schools of Pittsburgh, which is why she
and her family visited frequently from Stamford, Connecticut. (Rivky's
great-grandparents, Rabbi and Mrs. Sholom Posner, started the school in
1943.) I was immediately attracted to the obvious gifts of Rivky's
parents, Rabbi Yisroel and Vivi Deren; they were wise and knowledgeable
and warm and funny, yet they had also known enormous pain. This was
clear testimony to the depth of their spiritual connection, which
inspires me still, but was especially powerful for me as a new ba'alas
teshuva.

Rivky lived in Pittsburgh for seven years when she came to school at
Yeshiva. She stayed in the home of her aunt and uncle, Rabbi Yisroel and
Blumi Rosenfeld, the city's head emissaries. Our families spent a lot of
time together,  to the point that I asked all the kids in the entire
extended family to use the Yiddish term for "aunt" and call me Tante
Lieba.

I was always touched by each family member who used this term, which I
took as a sign of affection, but from Rivky, it was especially sweet.
(Her husband Shmulie, whom she married in 2012, won my heart when he
also called me Tante Lieba as soon as he met me.)

I always hoped Rivky liked me, because I sure knew she didn't need me:
Rivky was blessed with a huge and loving family. (And when I say huge, I
mean huge, and when I say loving, I mean loving.) It was obvious to me
that she was especially beloved by them for her humor, her candor, her
optimism, and her ability to be genuinely happy for others - who
wouldn't love a person like that? But because I was on the periphery of
her life, I could only project how poorly I would have dealt with her
circumstances - her tiny stature attracted stares and she was in the
hospital as much as she was out. Yet I knew she would be annoyed by my
assessment because, by some mystical miracle, she didn't feel sorry for
herself or think less of herself, at least no more, and quite possibly
less, than "normal" people do.

In spiritual terms, her life was golden: she deeply affected many, many
people who will carry forward her life lessons. Surely G-d will
compensate her well in heaven for her work here. But what about the rest
of us? We who are that much weaker without Rivky in the world to remind
us that anything is possible? She had been on the Tehillim lists so many
times, it seemed that getting better after almost passing away was just
what Rivky did. It's hard to believe that I could be shocked that she
didn't recover this time after all the health challenges she'd faced,
but I was. She was made of highly unusual matter and spirit - clearly -
why should this time be different than all other times?

I watched Rivky as she ended her high school graduation speech, when she
introduced the line that defined her life: everything is okay in the
end, and if it's not okay, it's not the end.

Her words paraphrase G-d's promise to us, His assurance that the
Messianic era will be the glorious end to all that pains and confounds
us.  The Rebbe has told the world that Moshiach is waiting to come,
waiting to end the pain, waiting to make everything okay in the end.
Rivky seemed to get the message early; she looked at her own life
through a lens of joy no matter what challenges she faced.

Of course it's up to each of us to demand Moshiach. Of course we need to
tell G-d that everything is not okay. But Rivky showed us the most
successful way to express the sincerity of that plea - to live our lives
now, today, as if Moshiach has already arrived.

    From Lieba Rudolph's blog ponderingjew.org. For more on Rivky
    Berman's life and a Torah scroll being written in her memory visit
    www.RivkysTorah.com

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                               WHAT'S NEW
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                            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 print of the Psalm call LEFJME at
(718) 756-5700, e-mail orders@mikvah.org, or visit www.mikvah.org.

                        Hundreds in Ukraine Camp


Four hundred and fifty children are attending a Chabad-Lubavitch Gan
Israel camp in Dnepropetrovsk, Ukraine this summer. The camp is one of
61 Gan Israel camps in the FSU that will host over 5,000 children this
summer. Gan Israel day and overnight camps in the FSU are under the
umbrella organization of the Federation of Jewish Communities of the
CIS, fjc.ru.

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                            THE REBBE WRITES
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                     Continued from previous issue

In the nature of things, G-d has so created man that he should advance
from the elementary to the advanced and from the simple to the complex.
However, even at the lowest and most elementary level it is necessary to
act with strength, as indicated in the verse above, that is to say to
give them of the Torah and Torah spirit the maximum they can absorb, and
then we can be sure of the fulfillment of the promise of our Sages, "Try
hard and you will succeed," for such all-out effort on the part of man
is certain to bring forth the utmost help from On High in a most
wonderful way. This is one more meaningful lesson of the 12-13th Tammuz
anniversary, which not only led to the wonderful triumph of my
father-in-law of saintly memory over his adversaries, but also ensured
the extra-ordinary success of his work. For even now, half a century
later, we see the fruits and the fruits of fruits of his labors, in the
hundreds of Jewish families coming out from the Soviet Golus, with their
children and grandchildren proudly bearing the banner of Torah
Yiddishkeit and Chasidus, and whose dedication to the Torah and mitzvos
in their daily life is a source of inspiration even in the Holy Land.

Once again, wishing you and all your co-workers the utmost hatzlocho
[success] to follow in the footsteps of my father-in-law of saintly
memory, and this will surely broaden the channel to receive G-d's
blessings in the utmost measure, materially as well as spiritually.

With blessing,

                                *  *  *

                       26 of Tammuz, 5743 [1983]


I received your correspondence.

In general, I have already expressed my opinion on the matters about
which you wrote, and will again remember you in prayer for the
fulfillment of your heart's desires for good.

Now that we are in the period of the Three Weeks, commemorating the sad
events which led to the destruction of the Beis Hamikdosh and the
dispersement of our people, we are reminded that every one of us has to
do all in one's power to minimize and eventually eliminate the cause
that brought about the Destruction and Exile. The only cause of it is
clearly spelled out in our Mussaf Prayer: "Because of our sins we have
been exiled from our land." If alienation from the Jewish way of life,
the way of the Torah and Mitzvos [commandments] has been the cause of
the Golus [exile], every one of us must work all the harder to bring
Jews closer to the Torah and Mitzvos. Thus, every effort in this
direction brings all the nearer the appearance of Moshiach Tzidkeinu
[our righteous Redeemer] , who will usher in the true and complete
Geulah [Redemption]. May it come speedily in our days.

With blessing,

                                *  *  *

                      15th of Tammuz, 5723 [1963]


I was pleased to receive your letter with the enclosure. I am gratified
to note that you found the children well and happy, and that all is well
also in the educational work.

I was, of course, also pleased to note that after our conversation, you
felt much encouraged in regard to your work for spreading Yiddishkeit
[Judaism]. In regard to your writing that you had the feeling that you
could conquer the world, may I add that this is not only a manner of
speaking, but has a basis in fact, as indicated in the Gemara (Kiddushin
40b), and also the Rambam [Maimonides] states something to that effect,
as a matter of halachah [Jewish law], when he says that a person should
always consider his positive and negative deeds as equi-balanced, and so
the whole world. If one does an additional mitzvah, he places himself,
as well as the whole world in the scale of zechus [merit], outweighing
the negative side.

The above is true, of course, also in the matter of spreading
Yiddishkeit, and not only for the purpose of out-balancing. For the
activities in chinuch [Jewish education], starting in a sincere and
hearty way, create a chain reaction, and eventually the students
themselves become sources of influence, whether as teachers of in other
active capacities, with the same enthusiasm and inspiration.

I trust that you observed in a suitable way the auspicious days of
12-13th of Tammuz. These days marked the liberation of my father-in-law
of saintly memory from Soviet imprisonment, where his life was in
jeopardy as a result of his relentless and sustained tattle for the
preservation of the Jewish life and institutions even under that
totalitarian and anti-religious regime. His selfless dedication, as well
as miraculous triumph, is an inspiration to every one of us, and proves
once again that where there is a will and determination in matters of
Torah and Mitzvoth, no obstacles are insurmountable. May the inspiration
of these days be with you throughout the year.

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                              ALL TOGETHER
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Hakhel: It is the duty of everyone who is a "king", a leader, in his
circle - the spiritual leader in his congregation, the teacher in his
classroom, the parent in his family - to raise the voice of the Torah
and Mitzvot (commandments), forcefully and earnestly, so that it produce
a profound impression and an abiding in­fluence in the audience.
Similarly, when the days of Hakhel come around (once in seven years),
every one of us, including the very small children, must become deeply
mindful that our homes and every Jewish home, also the Jewish school
that houses the children (and their classmates), should be pure and
holy, like being in the Holy Temple.

                                                        (The Rebbe)

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This coming Shabbat (July 23) is the 17th of Tammuz, which begins the
period in the Jewish calendar known as the Three Weeks or "Bein
HaMeitzarim" ("Between the Straights").

In these next few weeks, as we commemorate the destruction of the Holy
Temples and the beginning of our long and bitter exile, it is
appropriate and commendable to strengthen and increase our observance of
Torah and mitzvot.

But we should do this with a unique outlook. For, the Rebbe stated that
the Jewish people, as a whole, has already rectified the reason for the
exile.

The Rebbe clarified that he was speaking specifically about "unwarranted
hatred" which had caused the destruction of the Second Holy Temple.

The Rebbe, therefore, explained that by enhancing our ahavat Yisrael -
the love of a fellow Jew - we would experience a foretaste of the unity
and ahavat Yisrael that will be prevalent in the Messianic Era.

For, when Moshiach is revealed, the G-dly essence of everything will
also be revealed.

Thus, we will experience the true appreciation of our fellow Jew, and
this will lead to true "love of a fellow Jew."

The Rebbe also declared that "Teshuva [repentance] has already been
done." We have repented of our transgressions, the reason for the exile,
and thus, at any moment, G-d can fulfill his long-overdue promise to the
Jewish people and the world at large and bring the true and everlasting
redemption.

At that time, according to our Sages, our days will be occupied with
performing mitzvot and the pursuit of knowledge of the Divine through
studying Torah, and especially the new insights into Torah that will be
revealed by Moshiach.

May our additional mitzvot and enhanced Jewish knowledge tip the
Heavenly scales and bring the Revelation of Moshiach now.

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                          THOUGHTS THAT COUNT
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And now come, I pray you, and curse me this people (Num. 22:4)

Bilaam sought to curse the Jewish people, yet G-d reversed his intention
and summoned forth powerful blessings It is interesting to note that the
individuals who Bilaam wanted to curse were those who were unprotected
by the cloud of glory, as the commentaries mention on the verse "he saw
the furthermost part of the people." The clouds of glory protected all
the Jewish people except those impure or spiritually blemished.
Nevertheless, G-d's great love for the Jews, even these Jews (and even
after Bilaam recalled the sin of the Golden Calf) caused Him to reverse
Bilaam's intention and transform his prophecy into blessings.

                                      (The  Rebbe, 17 Tammuz, 5738)

                                *  *  *


He has not seen any wrong in Jacob, nor has he seen any evil in Israel;
the L-rd his G-d is with him, and the glory of the King dwells with him
(Num. 23:21)

Only one who "sees no wrong in Jacob" or "evil in Israel," who does not
try to find fault with his fellow Jew and always judges him favorably,
will merit that "the L-rd his G-d is with him, and the glory of the King
dwells with him."

                                             (Rabbi Chaim of Szanz)

                                *  *  *


The L-rd his G-d is with him (Num. 23:21)

A Jew is never alone. Wherever he goes and wherever he stands, the L-rd
his G-d is with him.

                                                    (Baal Shem Tov)

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                            IT ONCE HAPPENED
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All his life, the rabbi had longed for one thing only: to live in the
holy land of Israel. There was no doubt in his mind that the time had
now come to move to the Holy Land. Of course, just how he would manage
it wasn't so clear, but G-d would surely help. The rabbi was sure that a
trip to obtain the blessing of the great tzadik Reb Meir of Premishlan
would facilitate his plans, and so the rabbi packed a bag and started
off by foot.

When he finally arrived in Premishlan and was led into Reb Meir's study,
the tzadik asked, "How will you raise the money for the journey?"

"Well," the rabbi began, "I have many relatives, and I am sure that when
I explain the situation to them, they will be generous enough to help
me."

Reb Meir didn't respond, but he appeared to be lost in thought. Finally,
he said, "It would take many months to accumulate so much money - months
which would be better spent devoted to Torah study. There is a different
way. Remain here and you will obtain all the money you need for your
journey and to set up your household." Needless to say, the rabbi
readily agreed.

When the meeting ended, Reb Meir didn't dismiss his visitor as was
usual. Instead, he had the next petitioner admitted to his study while
the rabbi was still there. This man was a very wealthy person, and when
he entered, Reb Meir said, "I would like to tell you a story, but I want
the rabbi to listen as well for it will contain meaning for both of you.

"There was once a man named Moshe, who was very rich, but was a cruel
and selfish person. Although G-d had provided him with great riches, he
was the stingiest person you would ever have the misfortune to meet.
Whenever a poor man came to his door asking for food or money, he would
throw a veritable tantrum, screaming and cursing the hapless beggar.
'What do think this is?' he would thunder, 'a charity institution? Get
out of here before I break every bone in your body!' And that beggar
would be directed to the home of Moshe's neighbor, Reb Matisyahu. Now,
this neighbor was not wealthy, far from it. But he had a kind and
generous nature and never refused a fellow Jew in need.

"This scene occurred many times over the years, and Reb Matisyahu never
failed to rise to the occasion. You might think that Moshe's reputation
had gone as low as possible, but you would be wrong. For, since he was a
very rich man, there were always those who sang his praises in order to
ingratiate themselves with him - maybe there would be some gain in it
for them.

"Reb Matisyahu's interminable kindnesses went unnoticed; after all, he
was a nice guy and people expected him to be kind. The inequality of the
situation may not have drawn notice down here, but in Heaven, it
provoked the angelic host to fury. It was decided that Moshe's great
wealth should go instead to Reb Matisyahu. The sentence was about to be
carried out, when Elijah the Prophet spoke up. 'It's not right for a
person to be judged on hearsay. I propose to go down to earth and test
Moshe. Perhaps he isn't as cruel as we have heard.'

"This proposition was accepted, and soon an emaciated Elijah stood at
the door of Moshe, knocking and begging for help. Moshe's reaction was
the same as usual. First he berated the beggar for coming, and then he
threw him outside into the bitter cold night. Elijah didn't give up so
easily, though. He knocked again and with tears streaming down his face,
he begged for a bit of food, a drop of warmth. But all to no avail, and
the prophet realized that Moshe had forfeited his chance. The tears
which continued to stream down his face were being shed for Moshe's lost
soul."

The rabbi and the rich guest listened with rapt attention to the story,
and as Reb Meir paused for a moment, they looked at him anxiously,
wanting to hear the conclusion of the story. "When I heard about the
terrible verdict that had been pronounced against Moshe, I felt very
sorry for him. How could a man be condemned without fair warning, I
thought. And so, I took it upon myself to provide Moshe with one last
chance to redeem himself. If Moshe would provide the money necessary for
the rabbi's move to the Holy Land, then he would be worthy of
redemption. But, if, G-d forbid, he lost this one last opportunity, his
soul would be lost. He would lose his fortune and be condemned to wander
for the rest of his days, at the mercy of everyone he would meet."

Then, Reb Meir turned and his eyes met the terror-stricken eyes of the
very Moshe of his story, but just for a split second, for Moshe fell to
the floor in a faint. When he came to, he tearfully said to Reb Meir,
"You are so right about me, and yet you have given me another chance to
live and redeem my soul. He reached into his pocket and took out a heavy
purse which he offered to the rabbi.

"Here, please take this, and when you reach the holy city of Jerusalem,
please pray for me," said Moshe through his flowing tears.

The rabbi and his family were soon in Israel, living the fulfillment of
their dreams. And Moshe completely turned his life around. In fact,
every beggar or traveler who passed through his village was directed to
his home, which was a comfortable haven for them all until the end of
his days.


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                            MOSHIACH MATTERS
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Those who were prepared to surrender the territories, extended the exile
and postponed the Redemption for many years! The Jewish people is a
chosen nation, and one must be proud of this. The purpose of the
darkness of the exile is for the Jew to scream out to G-d to take them
out of exile. A Jew, in essence, cannot become nullified by a majority.
There is a clear ruling in the Code of Jewish Law that even nowadays
every Jew has a portion in the Land of Israel. Thus every Jew, even Jews
living outside the Land of Israel, has ownership rights, which cannot be
overidden by others including a government that wants to surrender land.

                                       (The Rebbe, 17 Tammuz, 1978)

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                END OF TEXT - L'CHAIM 1431 - Balak 5776
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