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                         L'CHAIM - ISSUE # 784
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                           Copyright (c) 2003
                 Lubavitch Youth Organization - L.Y.O.
                              Brooklyn, NY
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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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        August 29, 2003         Shoftim             1 Elul, 5763
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                               Look At Me

Do you want people to notice you? How often do you want to be watched?

At first glance (so to speak), most of us would probably admit that we
like to be looked at. We don't want constant gawking, but an occasional
stare of incredulity would be nice. You know, the kind where someone's
head turns, the jaw drops open, their eyes widen - the amazement is
obvious. Is that really you?

Why do we crave it so much? In part it's the ego-boost, the glory; it's
another picture in the mental album of nostalgic highlights we'll review
in years to come. But also we want fame and recognition - at least a
moment of both - not just because the adoration makes us feel good but
because it validates us. We become significant by reflection. To a
degree, being noticed gives us power.

But there are times when we don't want to be seen: If we're going to be
embarrassed, for example, or if we're trying something new. When first
we learn to ride a bike or roller skate, we don't want an audience
because we know we're going to make mistakes or we might just "wipe
out." So don't watch me when I'm learning. But a week or a month later,
when I've mastered the skill - don't take your eyes off me.

There's another time when we don't want to be seen - when we're doing
something wrong and we know it's wrong. It doesn't have to be a crime.
Surely at some time in our youth we've all stayed up past our bed-time,
reading one last chapter or sneaking into the kitchen for one last
chocolate chip cookie.

But of course the sneaking-in-the-dark, behind-closed-door privacy isn't
really private. Our consciences are there. And so is G-d. When Rabbi
Yochanan ben Zakkai was on his death-bed his students asked him for
advice, guidance they could treasure after his departure from the
physical world. He told them, "Would that you feared heaven as much as
you feared men." Surprised they asked, "Only so much?" And Rabbi
Yochanan ben Zakkai replied, "Would that it were so much. For when a
person seeks to transgress, what does he say? 'Let no one see me.' He
forgets that there is an Eye that always sees."

As Jews, we confront this dilemma of "don't look at me/watch me" - so
familiar to us from observing our young children, who alternate between
the two with the frequency of an electromagnetic current - all the time.

A funny story: a religious Jew from the old country went to an American
city on business. He wore a long black coat, had a flowing beard with
long sidelocks, a big yarmulka - no mistaking who he was. His host was
also Jewish, but more modern in his dress. On Shabbat, as they were
leaving for the synagogue, the visitor took off his tall, fur-lined hat
- which his host knew was a special Sabbath hat. "Why are you leaving
your hat?" he asked. The visitor answered gravely, "I don't want people
to stare at me."

Since we're proud to be Jewish, let's be proud to look Jewish and be
looked at as Jewish.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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In this week's Torah portion, Shoftim, we read of the cities of refuge,
to which a man who had killed accidentally could flee, find sanctuary
and atone.

We have just entered the month of Elul, the month in which this portion
is always read. Elul is in "time," what the cities of refuge were in
"space." It is a month of sanctuary and repentance, a protected time in
which a person can turn from the shortcomings of his past and dedicate
himself to a new and sanctified future.

Although all the cities of refuge were to be in the land of Israel, they
were not all in the same territory. There were three in the land of
Israel proper - the Holy Land. Three were in trans-Jordan, where,
according to the Talmud, "unintentional killing was common." And, in the
Time to Come "the L-rd your G-d will enlarge your borders" three more
will be provided, in the newly occupied land.

This means that every level of spirituality has its own refuge, from the
relatively lawless trans-Jordan to the Holy Land, and even in the Time
to Come. And this is true spiritually as well as geographically. At
every stage of a man's religious life there is the possibility of some
shortcoming for which there must be refuge and atonement. Even if he
never disobeys G-d's will, he may still not have done all within his
power to draw close to G-d. This is the task of the month of Elul. It is
a time of self-examination when each person must ask himself whether
what he has achieved was all he could have achieved. And if not, he must
repent, and strive towards a more fulfilled future. Businessman and
scholar, he who has lived in the world and he who has spent his days
under the canopy of the Torah - both must make Elul a time of
self-reckoning and refuge.

It is the way of the Western world to make Elul - the month of high
summer - a time for vacation from study. The opposite should be the
case. It is above all the time for self-examination, a time to change
one's life. And the place for this is the city of refuge, in the Holy
Land, which means for us, in a place of Torah. Each Jew should set aside
Elul, or at least from the 18th onwards (the last 12 days, a day for
each month of the year), or at any rate the days when selichot are said,
and make his refuge in a place of Torah.

A refuge is a place to which one flees: that is, where one lays aside
one's past and makes a new home. Elul is the burial of the past for the
sake of a better future. And it is the necessary preparation for the
blessings of Rosh Hashana, the promises of plenty and fulfillment in the
year to come.

       From Torah Studies by Rabbi Jonathan Sacks, adapted from the
                                    works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                       by Rabbi Ben-Tzion Kravitz

It was Sunday afternoon, July 6, 2003, and I was approaching the end of
a successful three week mission to Israel dedicated to responding to a
new wave of missionary activity. In addition to lectures, news
interviews and meetings with government officials, my colleagues and I
distributed thousands of copies of a new Hebrew version of Jews for
Judaism's Counter-Missionary Handbook "The Jewish Response To
Missionaries." That day I was traveling by car, with my wife Dvora and
our son, from the northern town of Tsfat to Tel Aviv.

Around 4 p.m. we decided to take a rest stop. Just before the Zikhron
Ya'akov interchange we exited Highway 70 and pulled up to a small
restaurant located about 50 feet from the highway. As we exited our
vehicle we heard the sound of screeching tires and turned toward the
highway to witness a horrific accident. A white taxi traveling at high
speed ran straight into a pedestrian who was walking along the side of
the highway. I saw and heard the impact and watched as the pedestrian
was thrown into the air and did a complete somersault over the car,
landing on the pavement head first.

I've been Police Chaplain for more than 10 years with the Los Angeles
County Sheriff's Department, the Los Angeles Airport Police, and LAPD
and have responded to numerous crisis situations. My training includes
First Aid and CPR as well as Crisis Counseling and advanced Critical
Incident Stress Management. Thanks to this training I didn't panic and
within seconds the years of training kicked in and I helped take control
of the situation.

People around me were staring in shock and disbelief. I yelled to them
to call for help. My command shook them out their stupor and they
immediately ran inside the restaurant and called for emergency services.

I turned my attention back to the highway and ran the 50 feet, jumped
the guardrail and kneeled next to the victim. The 14-year-old girl was
lying motionless on her side with blood pouring from the back of her
head and mouth. I was joined by Danny Eitan, a retired paratrooper and
officer of the Israeli army, who had been driving in the opposite
direction when he witnessed the accident. Together we checked for
breathing and a pulse. Once I realized both breathing and circulation
were absent I shouted that we must start CPR. Danny opened the airway
and handled the breathing and I started chest compressions.

Each time I finished the chest compressions I shouted "Od Paam"
("Again") to Danny indicating that he should give her two breaths. This
continued for about four repetitions until we revived her.

I did a physical assessment for additional body damage and did not
notice any other major external bleeding. A doctor visiting the country
arrived on scene and, realizing that the victim was being monitored, I
turned my attention to the victim's three friends who were standing by
the side of the highway, shaking uncontrollably, crying and going into
shock. I removed them from the accident scene and took them inside the
restaurant. I had them sit down, supplied them with cold water and
offered words of hope. After finding out the victim's first name "Hadas"
I offered a brief prayer and left her friends under the supervision of
my wife who is a licensed therapist.

Since it was extremely warm outside we wanted to shield the victim from
the sun. I requested that some form of material be brought to the side
of the victim and a makeshift canopy was erected out of a large
cardboard box.

Returning to the victim's side I held her head in my hands to prevent
further trauma. She kept trying to pull my hand away, but with the help
of several individuals who held her arms I stabilized her head and neck.
Using her first name we spoke reassuring words of encouragement until
the ambulance arrived.

In critical condition, Hadas was taken to a hospital in Hadera where
they treated her internal injuries. She was then transferred to a Tel
Aviv trauma center for her head injuries. After four days of treatment
she was listed as "out of danger" and is expected to make a full
recovery. Thanks to my training I was able to react professionally, but
it was more then training that saved her life.

After the ambulance took Hadas to the hospital, Danny, who is not
observant, turned to me and said, "I was not supposed to be in this spot
at this time." I responded that in a million years I would never have
expected to be here either. In fact, the "shortcut" driving directions
given to me that morning by Rabbi Saul Leiter of the Accent Institute in
Tsfat took me on nine different highways until I reached the accident
site.

I shared with Danny the words of the Baal Shem Tov, concerning divine
providence and how "the footsteps of men are established by G-d." As we
embraced in the middle of the road we cried knowing that G-d had
directed us to this spot to safe a young life.

I helped Danny put on tefilin in the merit of Hadas' complete and speedy
recovery and we pledged a bond of brotherly friendship for the rest of
our lives. Hadas is now at home and according to her grateful parents
she is on her way to making a complete recovery.

Divine providence put us in the right place at the right time. I thought
I was going to Israel to counteract missionaries and save Jewish souls
from conversion, little did I know that I was sent to help save Hadas'
life.

    Rabbi Ben-Tzion Kravitz lives in Los Angeles and is the founder of
    Jews for Judaism International. He can be reached at:
    la@jewsforjudaism.org. Jews for Judaism was created with the
    blessing of the Lubavitcher Rebbe.

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                               WHAT'S NEW
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                        White House Hospitality

Rabbi Mendel and Mrs. Sara Pewzner were guests of Mrs. Laura Bush at the
White House. The Bushs had met the Pewzner during their visit to S.
Petersburg, Russia, for that city's tri-centennial. The first Lady was
eager to hear about developments of Jewish life in S. Petersburg. During
the visit, the first lady signed a copy of a book on Jewish culture that
will be placed in the library of the Grand Choral Synagogue in S.
Petersburg. Rabbi and Mrs. Pewzner are emissaries of the Rebbe in S.
Petersburg and Rabbi Pewzner is the Chief Rabbi of that city.

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                            THE REBBE WRITES
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              Free translation of a letter from the Rebbe
                             22 Elul, 5703

... To conclude with a matter of immediate relevance: Our Sages noted
that the verse "Ish L'Re-eihu U'matanot L'Evyonim" ("Each person [gives
food gifts] to his friend and presents to the poor") serves as an
acronym for the name Elul indicating that in Elul, we should eagerly
give to tzedaka. The Rambam [Maimonides] writes (Mishneh Torah, Hilchos
Teshuva 3:4) that "It is customary for the entire House of Israel to
give profusely to charity from Rosh HaShana until Yom Kippur more than
throughout the year." If this applies to charity that endows a person
with life in this world, it certainly applies to charity that endows a
person with life in the World to Come, as reflected in the Mishnah (Bava
Metzia 33a).

It is possible to explain that there is an added advantage to giving
tzedaka that has spiritual intents over tzedaka which endows a person
with life in this material world. With regard to the latter, at times,
there may be drawbacks, because [at times], the poor who [receive the
charity] are not worthy. As our Sages commented (Bava Basra 9b): "They
were caused to blunder, because of people who were unfit, so that they
would not receive reward." Certainly, this applies if the charity is
used to sway young children away from the Jewish faith.

When, by contrast, the charity is used to endow people with the life of
the World to Come, there are no possibilities of such shortcomings. How
much more so does this apply when the tzedaka is being used for the
education of children and the strengthening of the observance of the
Torah and its mitzvos [commandments] by adults?! In such instances,
there is no suspicion that one will be teaching a student who possesses
an unrefined character (Chullin 133a; in particular, it is possible to
explain that this prohibition applies only when there is an alternative,
as the Alter Rebbe [Rabbi Shneur Zalman] writes in his Shulchan Aruch,
Hilchos Talmud Torah, Kuntres Acharon, ch. 4, note 1).

May it be G-d's will that through "G-d, tzedaka is Yours," [This phrase
begins the main body of the Selichos prayers which are recited before
Rosh HaShanah.] we - and the entire Jewish people - be inscribed for a
good and sweet year.

                                *  *  *


                     Friday, 5 Adar II, 5703 [1943]

Our dear and special friend, Rabbi Moshe Yitzchak Hecht, appraised us of
the news of your decision to put on tefilin on every weekday.

From the depths of my heart, and with feelings of ahavat Yisrael (love
of a fellow Jew), I recognize and appreciate the important resolve you
have taken upon yourself.

A head on which tefilin have been placed thinks like a Jew, and a heart
next to which tefilin have been placed feels like a Jewish heart should
feel. And a hand upon which the tefilin [straps] have been wound is far
from undesirable acts. On the contrary, it will always perform good
deeds.

The Torah and its commandments are "our lives." Thus your putting on
tefilin is auspicious for you and for your family. It is of benefit to
our entire people and protects the land in which we are found.

"One mitzva [commandment] leads to another." We extend our wishes that
you proceed further and further spiritually and that in a material
sense, you enjoy good health and good fortune.

With the blessing "Immediately to teshuva [repentance], immediately to
Redemption,"...

       From I Will Write It In Their Hearts, translated by Rabbi E.
                             Touger, published by Sichos In English

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                            RAMBAM THIS WEEK
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7 Elul, 5763 - September 4, 2003

Positive Mitzva 243: The Paid Watchman

This mitzva is based on the verse (Ex. 22:91) "If a man gives his
neighbor...to watch"

This Positive Mitzva outlines his obligations when the entrusted article
is lost or stolen. A person who rents an article is also bound by these
same responsibilities.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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We presently find ourselves at the beginning of the month of Elul, a
month, according to our sages, to be used for introspection and
repentance.

There is a beautiful allegory relating to this month, and the special
relationship between G-d and the Jewish people which exists at this
time:

A king had a son whom he loved dearly, who wished to travel amongst the
king's many lands. The king, an indulgent father, allowed his son to
travel.

Months passed. No word was heard from the prince. The king was worried.
One day, a ragged looking young man approached the gates of the king's
palace. He walked toward the entrance but was stopped by the guards.

"Don't you recognize me?" the young man cried out. "I am the prince. You
must let me pass."

The guards laughed. Could this common beggar possibly be their beloved
prince?

The young man reasoned, cajoled, demanded, that he be allowed to enter.
Out of total desperation he began to cry. From deep within the palace
the king heard the crying. Something sounded familiar. He listened until
he was certain that, indeed, it was the voice of his own son. The king
himself came running out to open the palace gates for his beloved son.

The Jewish people are, of course, the prince. Though we travel far, we
ultimately return to the palace. And when we return, the sound of the
shofar - a simple, wordless cry - brings the King to listen and open the
gates of the palace and let us in. For this reason, it is customary to
hear the cry of the shofar every day during Elul.

Let us all cry out to the King, with the shofar and with our own voices,
that He let us into the palace. We will then be happiest, and, indeed so
will He.

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                          THOUGHTS THAT COUNT
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You shall be perfect with the L-rd your G-d. (Deut. 18:13)

One must always be concerned that the soul should be whole and perfect,
and not "missing any limb." For it is known that just as there are 613
parts of the human body, 248 limbs and 365 sinews, so are there 613
"limbs" of the soul. The wholeness and integrity of the limbs of the
body are dependent on the keeping of the 613 commandments in the Torah.

                                                    (Likutei Torah)

                                *  *  *


It is not all that difficult to appear to be perfect and whole to other
people. That is why "with the L-rd your G-d" is specified - your
uprightness and honesty should be genuine and not just for show.

                                                      (Rebbe Bunim)

                                *  *  *


You shall prepare the way... that every slayer may flee there (Deut.
19:3)

The commentator Rashi explains that at each intersection was a sign
directing "Refuge, Refuge." Cities of refuge were established to save
from revenge those who unintentionally killed another person. Each of us
must stand at the crossroads, wherever Jews are found who do not know in
which direction to go, to point them in the path of Torah. Torah is the
spiritual refuge from the "blood avenger," the evil inclination, which
causes us to sin and prosecutes us, as our Sages say (Makot 10), "The
words of Torah are a refuge."

                                           (Likutei Sichot, Vol. 2)

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                            IT ONCE HAPPENED
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The Baal Shem Tov had a young disciple by the name of Mordechai who had
a burning desire to study sorcery. Of course, Mordechai knew that
according to Jewish teachings, the practice and study of any kind of
witchcraft or sorcery is utterly forbidden. But Mordechai's evil impulse
got the best of him and he made up his mind that he was going to leave
the holy environs of the Baal Shem Tov and begin a new life.

Mordechai had determined to spend one last Shabbat with his master, the
Baal Shem Tov, before taking leave of him and his fellow Chasidim
forever.

That Friday night, Mordechai prayed, sang, ate and listened to the words
of Torah that flowed from the Baal Shem Tov's holy lips. But Mordechai's
mind was somewhere else entirely. He was already far away, with the
group of sorcerers he had contacted and arranged to meet the following
morning.

Suddenly, Mordechai became very warm. He removed his fur hat but he was
still uncomfortable. He unbuttoned the collar of his shirt and removed
the long black overcoat that he wore. But still, he was perspiring
profusely. Mordechai looked out the window and saw that the icy winter
wind was howling through the trees, and deep snow covered the ground
outside. But here inside he was sweating and felt as though he was about
to faint.

"I think I will step outside for a moment," Mordechai said to the Baal
Shem Tov. "I need some fresh air."

"But just for a minute, no longer" answered the Baal shem tov "it's
dangerously cold outside."

It was already getting hard for Mordechai to breathe; he opened the door
and stepped outside. "Another minute and I would have surely fainted,"
Mordechai thoughts to himself. But suddenly he felt hot again. He began
running and the biting wind was refreshing. He ran and ran like a madman
through the woods. The trees, the stars, the moon were racing and
whirling with him. And then, suddenly, everything went black.

He woke up in a strange place. An old farmer and his wife were standing
over him. "We thought you were dead when we saw you laying in the snow"
He said, "You've been sleeping for over a week. Are you all right? Do
you want some warm soup? Where are you from?"

Mordechai didn't remember anything, but he took up the offer on the
soup. In a few days he was already learning how to work behind the plow.
Gradually the farm began to change; new workers were hired, new fields
were purchased and cultivated, and five years later the simple farm had
become a massive estate.

One day, the old farmer returned from a trip into town and showed the
young man a flyer from the post office. "They are looking for new
officers in the army," he said, "I think you should apply; it's your
chance to be someone really important. Just look at the miracles you
have done here. Don't waste your life here on this farm. It's time to
move on."

The young man took to the army like a fish to water. He passed all the
entrance requirements with flying colors, and after two years of
officer's training, when the war broke out between his country and
Poland he found himself a captain in the Royal cavalry.

Several chapters would be necessary to describe the many fierce battles
and brave accomplishments of our hero, his innumerable brushes with
death, his brazen spirit, split-second decisions, and impressive
victories against impossible odds. Five years later, he had already been
promoted to the rank of Major-General and was seated on his fine horse,
reviewing the ten thousand mounted lancers at his command, when suddenly
from nowhere he remembered... that night twelve years ago when he left
the Baal Shem Tov's Shabbat table!

He paused for several minutes, deep in thought remembering every rich
vivid detail, and every emotion that passed through his mind back then.
Suddenly he came to himself and announced, "Dismount! Return to your
tents, and prepare yourselves for a journey. In one hour we are
beginning a three day march!"

It was late at night three days later, when the huge army reached the
forest surrounding the small synagogue of the Baal Shem Tov. The General
turned to face his soldiers and shouted: "Light your torches!"

The entire forest was flooded with an eerie flickering light. "Draw
swords!" The ringing of the swords and the glistening blades were
everywhere.

The General dismounted, approached the small synagogue, drew his sword
and began pounding with its hilt on the closed door. "Open in the name
of the King! See what becomes of a chasid who leaves the Holy Master!"

No one answered, but he heard someone speaking within the house and he
got angry. He furiously stuck his sword in the ground and began pounding
on the door with both fists and screaming "Open! Open for a General in
the King's army!"

Slowly the door opened, the Baal Shem Tov stuck his head out and said
"Mordechai, you have been outside for almost five minutes! Do you want
to get sick? Come in immediately!"

"Five minutes?!" the General screamed "Look at all my troops and tell me
about five minutes!" He turned around and.... there was no one there.
Even his horse had disappeared! The wind was howling through the trees
and deep snow covered the silent forest. Even his uniform and sword were
gone! He was in the same garments as he was twelve years ago, it was all
an illusion.

Mordechai humbly reentered the Baal Shem Tov's synagogue and the Baal
Shem Tov's world, realizing that no magic or sorcery was as strong as
the  powers of the Baal Shem Tov that he derived from holiness.

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                            MOSHIACH MATTERS
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In the present era, ikvesa diMeshicha, the time when Moshiach's
approaching footsteps can be heard, we can certainly apply our Sages'
statement (Sanhedrin 97b): All the appointed times for Moshiach's coming
have passed, and the matter is dependent solely on teshuva (repentance)
and good deeds. It is incumbent upon each and every person to invest
effort in ahavat Yisrael (love of a fellow Jew) in the place where he
lives and in cherishing the Torah and its commandments with more
intensity and power.

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                END OF TEXT - L'CHAIM 784 - Shoftim 5763
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