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                         L'CHAIM - ISSUE # 1471
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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 12, 2017              Emor            16 Iyyar, 5777
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                          Do You Want to Want?

                         by Rabbi Mendy Herson

Israel's army liberated the Western Wall in 1967's Six-Day War

After 1900 years, the Jews had finally regained this peak of religious
significance. Many of the soldiers were overwhelmed by emotion and began
to cry.

They say that a vehemently atheistic soldier also began to cry. His
comrades asked: "This is a HOLY - religious - site; what makes YOU cry?"

The soldier responded: "I am crying because I am not crying."

Very profound.

Depending on particular skill-set, we can sometimes appreciate a
brilliant scientist's intellect, an ingenious artist's expression, etc.
We can grasp, acknowledge and even be appropriately humbled, because we
grasp what's before us.

But sometimes we don't 'get it'. Sometimes we can't really appreciate
the profundity of what's unfolding before our eyes. We know it's there,
because others see it; we're just not equipped to 'get it'.

We appreciate that there's something to be appreciated. We acknowledge
that there's something to be acknowledged.

We want to want.

But that's as far as we can go right now.

It feels like the statement/syndrome that I hear often: "I don't
believe, but I'd love to."

I want to want.

This seems like a spiritually primitive place but it's actually very
profound. Acknowledgment that comes through the grasp of my skill-set is
limited to that grasp. Acknowledgment/appreciation that comes from my
LACK of a skill-set, is limited only by the extent of my heart and soul.

The religious soldier appreciated the Wall's presence using specific
tools - knowledge, training etc - and his inspiration was commensurate
to those tools.

The non-religious soldier used no tools. He just felt. He didn't really
know what he felt, but he could appreciate that something special was
going on. So he cried.

They were both humbled. But, on the humility spectrum, the non-religious
soldier's seems deeper and more profound.

When it comes to our relationship with G-d, this humble place - "I want
to want" - has distinct beauty; because it is ultimately only through
humility that we embrace G-d's deeper existence.

'I want to want' is indeed low on the spiritual totem-pole, but that's
exactly why it reaches so high within the Divine.

This Sunday is Lag B'Omer, a spiritually powerful day when we
commemorate the life of Rabbi Shimon Bar Yochai, one of Judaism premier
mystics.

At the same time, it's a day associated with this [seemingly]
spiritually primitive place of "I want to want".

Touching the spiritually profound through the humility of being
spiritually-unsophisticated?

Exactly.

    Rabbi Mendy Herson and his wife Malki direct Chabad of Somerset,
    Hunterdon & Union Counties in New Jersey. This is from Rabbi
    Herson's blog. Read more at chabadcentral.org

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week's Torah portion is Emor, which means "say." The Midrash on the
first words of the portion, "Say to the Kohanim," explains, "The sayings
of G-d are pure sayings." So Emor is a command to say something pure,
emulating G-d. While we are generally taught not to speak about others,
here the Torah is enjoining us to say something positive about another.

When we speak negatively about someone, we affect the person negatively.
This is why lashon hara, evil speech, is so bad; it damages three
people, the speaker, the listener, and especially the one being spoken
about.

Similarly, speaking positively about someone, will affect that person
positively.

But what can I saw that is positive about someone who is not behaving as
he/she should?

There are two answers, both found in the Mishna known as Ethics of our
Fathers.

The first is, "Don't judge your friend, until you are in his situation."
In this approach, when you see your friend failing in a certain area,
you should consider that his circumstance is what caused him to fall
short. If he would have been in more favorable circumstances, he would
not have failed in this area.

The problem with this approach is, that although you have found a way to
answer away your friends failings, he is still a failure in your eyes.
This, obviously, cannot be what "Emor" is teaching us.

The second is, "Judge every person favorably." In this approach, you
focus on the positive. You recognize, that every person is given
challenges, according to the greatness of his soul. The greater the
soul, the greater the challenges and the greater the ability to overcome
these challenges. In this way of thinking, you see the positive in your
friend. Although there seems to be a negative, you choose not to focus
on that. Eventually, if you practice this approach long enough, you will
cease to see the negative and you will only see the greatness in others.

Now this is worthwhile saying. Imagine how this boost of true praise,
will affect the person being spoken about. This kind of praise, can be
the thing that strengthens him, to overcome his challenge. This is the
kind of "saying," the name of our parsha is asking us to do.

Since I was young, I would always try to find ways to lift others
spirits. Of course, I have said hurtful things too, which I regret. But
over the years, I have trained myself to see good things in people, and
compliment them.

Everybody has good and when you expose that good, you raise the spirit
of that person. And there is nothing better than lifting the spirit of
another person.

           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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                          A Lag B'Omer Miracle
                    Translated by Rabbi Tuvia Bolton

In May of 1948, shortly after Israel declared statehood, the Jordanian
army surrounded Jerusalem with their best trained, best armed forces and
sealed it from all outside contact. Several futile attempts were made by
the fledgling Israeli army to break the siege but they all failed
tragically and after a while the Jews of Jerusalem were suffering from
hunger and thirst.

Only a few hundred Jewish soldiers with light weapons were defending the
Jewish quarter of the "old city" and everyone knew that at any moment
the Jordanian high command would give the word, Jerusalem would fall
into their hands and all its inhabitants would be massacred (as had
happened in Kfar Etzion a few weeks earlier).

Nothing stood between the enemy and total victory.....almost.

Miraculously the few attempts the Arabs made failed. For instance just a
few days before Lag B'Omer they sent an expeditionary force of two tanks
followed by several tens of soldiers to wreak havoc in the city.

The small force of Jewish defenders with no anti-tank devices seemed
helpless against this armored force rumbling unhindered through the
streets until, suddenly, one of the Jewish soldiers bravely jumped from
nowhere onto the first tank, lifted the hatch, which miraculously was
unlocked, threw in a makeshift Molotov Cocktail and jumped off unharmed
all under a hail of bullets. The tank crew made a hasty escape, the tank
blew up blocking the road and the invaders retreated.

But everyone knew it wouldn't last long. Every day another Jew died from
the incessant Arab mortar fire and the Jordanians had the most modern
and well organized army and weaponry including artillery of all the 6 or
7 Arab nations attacking Israel - and they were motivated!

That Thursday would be Lag B'Omer when, almost 2,000 years ago, Rashbi
revealed his deepest mystical secrets and declared it a day of rejoicing
just before he passed away!

They had to make a fire and rejoice....but how!?

A fire at night (Jewish holidays begin at nightfall) would draw enemy
artillery and everyone would be easy targets. Then someone had an idea!
In Jerusalem it is the custom to light Shabbat candles 40 minutes before
nightfall; there was no reason they couldn't do the same with the Lag
B'omer fire! They would light it early while it was still light outside
and then they could rejoice a little and do it quietly so as not to draw
attention.

About 30 Chassidim showed up. They bought bottles of oil, several bags
of old rags and even a few pieces of wood for the fire and made a
'parade', singing quietly, fearing every step, from the Synagogue of the
Chassidim until the yard before the Shul of the Perushim.

There they quietly arranged their materials in a pile, lit the fire,
formed a circle around the fire and resumed their stifled singing.

But then, something happened. Suddenly they weren't afraid....only
happy! They sang louder, began clapping their hands, smiling, dancing
and jumping with the joy of Rabbi Shimon bar Yochai.

Before they knew it they were singing at the top of their lungs,
drenched with sweat and dancing with their eyes closed. A half hour had
passed! It was getting dark!

Suddenly the enemy cannons opened up and fire and explosions woke them
from their ecstasy. Never had they experienced such a barrage of
artillery! Destruction was everywhere. This was the attack on Jerusalem
they had expected and dreaded. Each man ran to his home to his family.

Buildings were falling; bombs were bursting with horrific destructive
force. Close to a hundred Jews, rushed to the safest place they knew -
the Synagogue! There G-d would save them!

The one writing this true account, Rabbi Avraham Yonaton Gotlieb,
recalls how one rabbi, Zev Isenbach, stood at the podium and read Psalm
91, 91 times begging G-d for mercy and protection. And it worked!

Another Jew, Rav Yosel Eichler, appeared in the Shul with a large bag on
his shoulder and began distributing its contents, small loaves of bread
dipped in oil, saying, "Don't forget that today is a holiday! This is
for the joyous meal in honor of Rebbi Shimon!!"

After over an hour the bombardment stopped. Not one person had been
injured and it was totally silent! The dreaded Jordanian attack never
came.

Suddenly one of the Jewish soldiers who happened to be religious, ran
in, waving his arms, "What did you do?! What did you do?! Did you light
that fire and sing!? Was it you!?

He calmed down and continued. "You don't know what happened! The
Jordanians retreated!! They must have been much closer than we supposed
but when they heard your singing and saw the fire they became afraid!
They figured the only thing that would make you so happy was that
reinforcements with new weapons must have arrived and were about to
attack them! So they ran away! One of the Arabs told us!

"That's why they fired all their cannons! Their commander ordered them
to cover the retreat as they were pulling back to keep us away!! It was
a miracle! A miracle from Rabbi Shimon!! If it wasn't for your singing
they would have killed all of us for sure!"

On Friday, the day after Lag B'omer, both chief rabbis of Jerusalem;
Rabbi Minzberg and Rabbi Chazan, raised white flags and entered the
Jordanian camp with an offer to surrender Jerusalem. All women, children
and elderly men were allowed to leave unharmed and even given protection
as they left.

           Translated from Iton HaMvaser, K'hilot #62 pg. 12. Rabbi
       Bolton is the head of the Ohr Tmimim Yeshiva in Kfar Chabad,
                                              Israel, ohrtmimim.org

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                               WHAT'S NEW
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                           Lag B'Omer Parade

This Sunday, The Great Parade, in honor of Lag B'Omer, will take place
in Brooklyn. Last year, over 35,000 children and their families
participated. This year's celebration is slated to be even grander.
Seating begins 9:30 am, Parade kicks off at 10:00 am, rides open at
12:30 pm. The Parade, replete with floats, musical entertainment,
marching bands and clowns, takes place on Eastern Parkway between
Brooklyn and Albany Avenues. For more info visit www.thegreatparade.com
or call (718) 735-0220. Contact your local Chabad-Lubavitch Center to
find out about Lag B'Omer activities in your area.

                             New Emissaries


Rabbi and Mrs. Aryeh Zev Eisenbach moved to Paphos, Cyprus, in time to
open a new Chabad Center there where Jews from all over the world could
celebrate Pesach together! The Paphos Chabad House is the sixth Chabad
Center to open in Cyprus.

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                            THE REBBE WRITES
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                       21st of Sivan, 5725 [1965]

You have undoubtedly received my regards through Rabbi -, who had also
brought me your regards...

I acknowledge with thanks receipt of your letter of May 9th, also your
works on your scientific research. I appreciate your thoughtfulness and
trouble in sending me this material. Although the subject matter is
entirely beyond my province, I trust that I will be able to glean some
general ideas from your writings, and perhaps also some specific ones.

At the risk of not sounding very "scientific" to you, I nevertheless
wish to express my hope that you will also apply your research work to
good advantage in the service of G-d, in accordance with the principle,
"Know Him in all thy ways." Indeed, the discoveries in the natural
sciences have thrown new light on the wonders of Creation, and the
modern trend has consequently been towards the recognition of the unity
pervading Nature. In fact, with every advancement in science, the
underlying unity in the physical world has become more clearly
discernible; so much so, that science is now searching for the ideal
formula which would comprise all the phenomena of the physical world in
one comprehensive equation. With a little further insight it can be seen
that the unity in Nature is the reflection of true monotheism in its
Jewish concept. For, as we Jews conceive of monotheism, it is not merely
the belief that there is only One G-d, but that G-d's unity transcends
also the physical world, so that there is only one reality, namely G-d.
However, inasmuch as Creation included all the souls, etc., there has
been created a multiplicity and diversity in Nature - insofar as the
created beings themselves are concerned, without, however, effecting any
change in the Creator, as explained at length in Chasidus.

You ask me about my reference to the Rambam and where it contains in
substance, though in different terms, the concept of the conscious and
subconscious of modern psychology. I had in mind a passage in Hilchos
Gerushin (end of chapter 2), in the Rambam's magnum opus, Yad
Hachazakah. The gist of that passage is as follows: There are certain
matters in Jewish Law, the performance of which requires free volition,
not coercion. However, where the Jewish Law requires specific
performance, it is permitted to use coercive measures until the
reluctant party declares "I am willing," and his performance is valid
and considered voluntary. There seems here an obvious contradiction: If
it is permitted to compel performance, why is it necessary that the
person should declare himself "willing"? And if compulsory performance
is not valid, what good is it if the person declares himself "willing"
under compulsion?

And here comes the essential point of the Rambam's explanation:

Every Jew, regardless of his status and station, is essentially willing
to do all that he is commanded to do by our Torah. However, sometimes
the yetzer (hara) [evil inclination] prevails over his better judgment
and prevents him from doing what he has to do in accordance with the
Torah. When, therefore, beis din [Rabbinical court] compels a Jew to do
something, it is not with a view to creating in him a new desire, but
rather to release him from the compulsion which had paralyzed his
desire, thus enabling him to express his true self. Under these
circumstances, when he declares "I am willing," it is an authentic
declaration.

To put the above in contemporary terminology: The conscious state of a
Jew can be affected by external pressures that induce states of mind and
even behavior which are contrary to his subconscious, which is the Jew's
essential nature. When the external pressures are removed, it does not
constitute a change or transformation of his essential nature, but, on
the contrary, is merely the reassertion of his innate and true
character.

To a person of your background it is unnecessary to point out that
nothing in the above can be construed as a confirmation of other aspects
of the Freudian theory to the effect that man's psyche is primarily
governed by libido, etc. For these ideas are contrary to those of the
Torah, whose view is that the human being is essentially good (as the
Rambam, above). The only similarity is in the general idea that human
nature is a composite of a substratum and various layers, especially
insofar as the Jew is concerned, as above.

I will conclude with the traditional blessing which I have already
conveyed to you through Rabbi__: to receive the Torah with joy and
inwardness, as a daily experience through the year.

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                              ALL TOGETHER
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                          What is Lag B'Omer?

Lag B'Omer is the 33rd day of the Omer period between Passover and
Shavuot. It is the day on which a plague killing 20,000 of Rabbi Akiva's
students stopped. It is also the anniversary of the passing of Rabbi
Shimon Bar Yochai (Rashbi), author of the Zohar. Before his passing he
instructed his students to rejoice on the day of his passing. Rabbi
Yitzchak Luria, one of the Kabalists, taught the great virtue of
rejoicing on Lag B'Omer, and later the Baal Shem Tov and his followers
strengthened the custom.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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This coming Sunday is the 18th day of Iyar, which is the 33rd day of the
counting of the omer. On that day we celebrate the holiday of Lag
B'Omer. There are two reasons for this celebration.

The two Sages who are associated with Lag Ba'Omer, Rabbi Akiva and Rabbi
Shimon Bar Yochai, both emphasized the mitzva of ahavat Yisrael, loving
your fellow Jew.

Rabbi Akiva said that a person should love another Jew as he loves
himself, and he was a living example of his words. Unfortunately, as we
see, his students did not learn from his example.

In his writings, Rabbi Shimon Bar Yochai highlighted the concept of
unity by drawing attention to the verse, "How good and how pleasant it
is for brothers to sit together."

During the Lag B'Omer parade in 1990, the Rebbe spoke about unity. Unity
stems from shared roots. Two brothers may lead very separate and
different lives, but they share the same parents, and their fundamental
common identity remains.

As Jews, we all share a common parentage, that of our forefathers
Avraham, Yitzchak, and Yaakov, and from them we can learn a great lesson
about unity. Each of our forefathers had a different approach to Divine
service, yet together they formed the unique spiritual heritage of our
people. Difference does not have to cause division, and in fact, true
unity comes from bringing two opposites together.

Because of a lack of ahavat Yisrael, a lack of unity, we lost our Holy
Temple and were sent into exile. Thus, we see that increasing our
efforts in this area is the route home, to our complete and total
redemption with the coming of Moshiach.

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                          THOUGHTS THAT COUNT
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Ben Zoma said: "Who is wise? He who learns from every person, as it is
stated: 'From all those who have taught me I have gained wisdom...' "
(Ethics 4:1)

In order to learn, a person does not have to be a sage - every person
should learn. A wise person is not merely one who learns, but rather one
who sees something positive in every person, and from him, he learns
that positive quality.

                                                 (Likutei Diburim )

                                *  *  *


He [Ben Azzai] used to say: "Do not regard anyone with contempt, and do
not reject anything, for there is no man who does not have his hour and
no thing which does not have its place." (Ethics 4:3)

There is no man who does not have his hour when circumstances favor him.
Similarly, there is nothing which does not have its place which the Holy
One has designated as its proper place. All creatures and every single
detail of creation forms the totality and completeness of the world.
Accordingly, one may not despise any person or any thing in the world.

                                                (Maharal of Prague)

                                *  *  *


Rabbi Yochanan HaSandlar said: "Every assembly which is for the sake of
Heaven will endure, but that which is not for the sake of Heaven will
not endure." (Ethics 4:11)

The purpose of a gathering should not be to secure the victory of one's
own opinion, for in this case, each member of the group will want his
opinion to be accepted, and the truth will be ignored. Rather, the
purpose of the gathering should be "for the sake of Heaven" - to clarify
the matter and discover the truth. Then the purpose of the assembly will
be successful.

                                                            (Meiri)

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                            IT ONCE HAPPENED
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On Lag B'Omer it is customary for children to go out into the fields and
play with bows and arrows. For adults, there is a custom of visiting the
local cemetery on Lag B'Omer. In the town of Homil, every year on this
day, all the Jews would pay their respects to the dearly departed:
parents, Chasidim, Torah scholars and other beloved members of the
community.

The Chevra Kadisha, or Burial Society, would also make its annual visit
to the cemetery on the afternoon of Lag B'Omer. Notebook in hand, its
members would make the rounds of all the graves and check on the
condition of the tombstones. Anything requiring repair was duly noted.

Towards evening, their inspection over, the members of the Chevra
Kadisha would gather together for a communal seuda (festive meal). It
was always an inspirational event, dedicated to furthering the
observance of "acts of true kindness" (as Jewish burial practices are
called, as the dead cannot be expected to reciprocate).

It was also customary for the famous Rabbi Yitzchak Isaac of Homil (1770
- 1857, one of the greatest early Chabad Chasidim) to participate in the
gathering, joining the Chevra Kadisha in their celebration. Rabbi
Yitzchak Isaac, one of the greatest followers of the early Chabad
leaders, would make a "l'chaim" and deliver some appropriate words of
Torah.

Before he arrived, however, Rabbi Yitzchak Isaac would always conduct
his own pilgrimage to visit the grave-sites of his predecessors. Year
after year he would follow the same schedule, until one time, something
most unusual occurred.

That Lag B'Omer it was already growing late when Rabbi Yitzchak Isaac
began his rounds, accompanied by the cemetery caretaker. The setting sun
elongated his shadow, accentuating his long white beard. At each grave
the Rabbi whispered something audible only to him before moving on to
the next one.

At the very end of the cemetery, in the newer section where the most
recently deceased were interred, the rabbi paused in front of an
obviously new marble monument. Bending down, he read the inscription to
make sure it was the one he was looking for before nodding his head
slightly.

"Quickly!" he suddenly turned and called to the caretaker. "Go back to
town and bring an ax. A strong one, with a heavy blade." The caretaker
did as he was told, and few minutes later he was back.

"Now I want you to obliterate everything it says here," the rabbi
instructed him. "Take off all the words of praise, all the flowery
eulogies and tributes. Leave nothing but the name of the deceased and
the date he died."

The caretaker hesitated, frozen in place. But Rabbi Yitzchak Isaac was
insistent. "Please, just do what I tell you," he implored him.

With trembling hands the caretaker lifted the ax and demolished the
engraving, erasing the litany of good deeds the deceased had
accomplished during his lifetime. When the deed was done, a look of
satisfaction could be seen on the face of the rabbi. "Good," he told the
astounded caretaker. "Now I can attend the seuda with the Chevra
Kadisha."

The news of what had happened quickly spread throughout Homil. Indeed,
the rumor reached the ears of the members of the Burial Society even
before Rabbi Yitzchak Isaac arrived at their celebration.

"Thank G-d I was able to do an act of kindness for a Jewish soul," the
rabbi announced as he walked in the door. It was obvious from the way
everyone was looking at him that they were completely mystified by his
behavior.

The rabbi sat down and made a blessing over a glass of spirits. "L'chaim
- to life!" he wished the assemblage before launching into an
explanation:

"A few weeks ago," he began, "a simple Jew passed away in Homil. His
funeral was small and unassuming. Only a few members of his family were
present, plus representatives of the Chevra Kadisha. Like many others,
despite the fact that he wasn't particularly learned or saintly, he was
a warmhearted Jew who had many mitzvot to his credit. On the other hand,
he also occasionally faltered like everyone else. In other words, he was
your average Jew.

After he died, his soul went up to the Heavenly Court, where his good
deeds and bad deeds came under intense scrutiny. The judgment was about
to be issued when, all of a sudden, an angel stood up holding a
glistening white marble tablet. It was the tombstone that the deceased's
children had erected over his final resting place.

"It seems that the man's children had decided to bestow upon their
father - or upon themselves - a number of undeserved honors. The lengthy
inscription described a lifetime of devoutness and piety, which, in
reality, was only a fabrication. The Heavenly Court was disturbed by
this miscarriage of justice.

"Today I did a very great favor for the soul of the departed," the rabbi
concluded. "When I erased all of the undeserved words of praise, the
Heavenly Court ruled that the man's soul could now receive the true
reward it was legitimately entitled to."

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                            MOSHIACH MATTERS
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The laws of agricultural charity are located in our Torah portion of
Emor, in the midst of a discussion about the holidays. Passover and
Shavuot are on one side, and Rosh Hashana, Yom Kippur and Sukkot on the
other. They are placed in the middle of the holiday sacrifices to teach
us that these laws - leaving the gleanings and the corner of the field -
are equivalent to bulding the Temple. We must sweat and toil to produce
the harvest, and yet leave the gleanings and corner simply because G-d
commanded it. We must sweat and toil to build the Temple, without a
thought of personal satisfaction. We must sweat and toil to change our
natures, thus bringing Moshiach.

      (From Reflections of Redemption by Dovid Yisroel Ber Kaufmann
                          o.b.m., to whom this column is dedicated)

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                 END OF TEXT - L'CHAIM 1471 - Emor 5777
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