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                                  B"H
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                         L'CHAIM - ISSUE # 819
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                           Copyright (c) 2004
                 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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        May 14, 2004        Behar-Bechukosai      23 Iyyar, 5764
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                               Sleepless

Have you ever had one of those nights when you just can't get to sleep?
You try all the old remedies - lying still and focusing on something
relaxing - say, the sound of the ocean surf lapping the shore. After a
few minutes, though, the storm clouds gather and what you've got is a
hurricane in your mind, complete with thunder, roiling clouds and
lightning.

So you get up and trundle into the kitchen. A glass of warm milk, a
little wine - that's good for the arteries, too, they say - something to
relax you. After a few minutes you do feel a little more relaxed - just
enough that your mind's on full alert. So you sit down to read
something. A chocolate chip cookie and the paper. But the editorial
makes you mad and the comics make  you think.

By now you've been up or wandering around the house for almost an hour,
trying to be very quiet. At about this time, though, your spouse comes
out and asks if you're still awake. You refrain from a sarcastic answer
and just say you can't sleep. Go to sleep, you're told. In a few
minutes, you answer, secretly pitying yourself for the lack of sympathy.

Then you might try the fool-proof method: open a Jewish book and start
learning. After all, it's an old Jewish joke that learning cures
insomnia. And if you don't fall asleep, at least you'll be making good
use of your time.

Fifteen minutes and three sentences later, you regret having that glass
of wine. You're too awake to sleep and too tired to concentrate. You
close the book and decide to read the latest issue of L'Chaim online,
then check your email. An hour and a half later, having answered all the
emails and then some, you look at the clock and realize it's 4 a.m.

How are you going to function in the morning? And why can't you get to
sleep?

A half-hour later you collapse from sheer exhaustion and stumble through
the day.

Why couldn't you get to sleep?

Most likely you had something on your mind. Some crisis happened at
work, your favorite team narrowly lost an important game, you had an
argument with an old friend. Your adrenaline's up and you're so "wired"
your body's in overdrive.

Or there's some problem nagging at you, or some idea rattling deep
inside. You're not even aware of the problem or idea, just a vague
discomfort or uneasiness, a sense that something's out of place - and
until you know what it is, until from knowledge you build a plan, your
subconscious won't let go, and your mind gets caught in its own feedback
loop. Thinking, worrying, thinking, worrying.

Psalm 126 compares exile to dreaming. A dreamer doesn't know he's
dreaming; he doesn't realize the story he's telling himself about
himself isn't real.

But an insomniac, one who can't sleep, has, in a sense, the opposite
problem. He wants to dream, he wants to retreat into the illusionary
dream world. But his  mind won't let him. His inner consciousness forces
him to solve a real but as yet unidentified problem, forces him to
confront a hidden truth.

Centuries ago we were like dreamers - asleep and unaware that we were
asleep. In exile, we're still dreaming.

But in a sense, we're also insomniacs now. We want to go back to sleep;
we want, superficially, the dream of exile. But we can't, not now,
because we're on the doorstep of Redemption. Our subconscious minds -
really, our Divine soul - is pushing us, forcing us to stay awake, to
open our eyes and see the reality - Redemption - before us.

How can you sleep at a time like this? the Divine soul demands. We don't
"hear" it but we sense it, and it becomes our restlessness.

Since we can't sleep anyway, because Moshiach is "knocking at the door,"
let's not fight our wakefulness, but embrace it.

Let's stay on the alert, do a good deed, fulfill a commandment, learn
Torah, do an act of goodness or kindness - and open the door.

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           LIVING WITH THE REBBE  -  THE WEEKLY TORAH PORTION
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This week we read two Torah portions, Behar and Bechukotai. Bechukotai
begins: "If (im) you will go in My ordinances..." The Talmud interprets
the word im in this verse as a plea. That is, here the word im is not a
condition (if), as it is in many other instances. In this verse it is an
appeal. G-d, as it were, pleads with Israel: Go in My ordinances - exert
yourselves with Torah.

This plea and command also confers ability and an assurance to every
Jew, that you will go in My ordinances. How is this so?

There is a principle that G-d does not impose unreasonable or impossible
obligations upon His creatures. He will not impose upon them burdensome
demands which they are unable to obey, but comes to each one according
to his ability, "as people say, 'In accordance with the camel is the
burden.'" Thus it follows that where there is a Divine command there is
also the ability to obey it.

There is another instance where a command and a assurance are found
together -- in the mitzva (command) of loving G-d. Rabbi Shneur Zalman
of Liadi, founder of Chabad Chasidism, offers two meanings for "You
shall love the L-rd, your G-d": "You shall - must - love," in the sense
of a command; and "you shall - will - love," in the sense of a promise
or assurance. There, too, both meanings are bound up one with the other:
the command from Above confers ability and assurance.

Love of G-d is the very root of all the positive commandments including
the mitzva to fear G-d - which is the root of all the negative precepts.
Love of G-d, therefore, is the root of all mitzvot.

Therefore, the simultaneous command and assurance with regard to the
mitzva of loving G-d applies to all the mitzvot! Thus, we are certain
that G-d invests each and every person with the strength and capacity to
observe all His commandments.

An additional interpretation states that the word bechukotai (in My
ordinances) refers to mitzvot in general; those mitzvot which we can
understand with our own logic as well as mitzvot beyond our
understanding - mitzvot we observe simply because the King commanded
them. The Divine plea and assurance relates not only to the actual
physical fulfilment of these mitzvot, but also to the intent with which
it is done: You will go in My ordinances, that is, that every Jew is
assured that he will observe the mitzvot with the proper spiritual
vitality.

                   Adapted from the works of the Lubavitcher Rebbe.

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                             SLICE OF LIFE
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                      Finding the Right PreSchool
                       by Helen Maryles Shankman

As a concerned mom who used to work at one of the big three parenting
magazines, I was drilled day after day with the requirements of a good
preschool program: a low student-to-teacher ratio, lots of toys,
scrupulously clean facilities. A structured day with plenty of
activities to hone both gross and fine motor skills, music, crafts,
songs and stories, gentle discipline, and lots of love. Teachers with a
degree in early childhood education who involve the parent in the
learning process, and a low turnover rate among the caregivers. When the
time came to enroll Gabriella in preschool here in Park Slope, Brooklyn,
I was faced with a plethora of choices. Park Slope has half a dozen
great preschools; the only problem was choosing between them.

I decided to look into Chai Tots, a New York City licensed Jewish
preschool program located at the corner of Prospect Park West and Third
Street. My friends said, "Isn't that just for ultra-Orthodox kids?" I
set up a visit. I was sure I would see little girls in long dresses,
boys with long side-curls in dark pants and white shirts.

To my surprise, I found kids named Dylan, Lindsay and Zoe. As I watched
the teachers with the children, every situation that came up was handled
patiently and resourcefully. They were loving and fun, always asking the
kids what they thought, and respectful of their individuality. When I
called parents for references, I found a mix of denominations, from
Orthodox to Reconstructionist. Some acknowledged that initially, they
had been concerned that Chai Tots might be too religious for their
families.

"I never even went to Sunday School," said one mother. "So I went to the
school to meet with Sara Hecht, the director. I really liked her. Then,
I met the teachers. They were so personable, and really involved with
the kids, that I signed up right away." Another parent said, "We're
Reform/Conservative, so I was going to send her to Beth Elokim. However,
it was just too big-Chai Tots is smaller and more intimate.

Everybody knows everything about my child.

My friends said, "Gee, aren't you worried she's going to end up really
religious? I tell them, 'When she is older, she will go to PS 321. But
she'll have a really nice Jewish background.' "

Another father listened to what the some of the other parents had to say
about the program, and added, "Yes, but you're forgetting the main
thing. It's really good, quality care." The last mother I spoke to said,
"You know, I really love the teachers and the program. My daughter was
actually excited about Chanuka. I'm so happy I don't have to explain to
her why we're not going to have a Christmas tree." They all raved about
the school and how happy their children were. The kids are introduced to
Rosh Hashana, Yom Kippur, and Chanuka, but they also learn about
Thanksgiving, the seasons, colors, and shapes.

They learn about Sarah and Abraham, but they also make leaf prints and
snowmen. It is a great balance between learning about the world around
them and learning about Judaism in a fun and positive way. So I signed
her up. In her very first week, she brought home a book called "All
About Me" that she made with pictures of her favorite food, her favorite
color, and her family tree. Moreover, in her lunchbox was my first copy
of Chai Tots News, a sunny newsletter describing everything she had done
that week; songs, recipes, Bible stories, the theme for the week.

We are thrilled. I did not know three-year-olds were capable of
understanding these concepts. Sending our daughter to Chai Tots is the
best decision we have made since we moved to Park Slope.

    Chai Tots director Sara Hecht and her husband, Rabbi Shimon Hecht,
    are emissaries of the Rebbe in Park Slope, Brooklyn.

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                               WHAT'S NEW
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                  Camp Gan Israel in Kharkov, Ukraine


                            It's Camp Time!

Almost five decades ago, the Lubavitcher Rebbe launched the
international Chabad-Lubavitch Gan Israel network of summer day and
overnight camps. This past year, more than 120,000 children attended Gan
Israel camps in America, Europe, Israel, Australia and South Africa. The
typical camp schedule of sports, arts & crafts, swimming, specialty
workshops and trips is suplemented with songs, stories and mini-classes
that inspire in campers a love for their heritage and a pride in being
Jewish. To find out where your closest Chabad-Lubavitch summer day or
overnight camp is, call your local Chabad-Lubavitch Center.

                           Safari with a Soul


This summer, for the first time ever, Jewish women have an opportunity
to go on a safari to the African Wilderness and discover the landscape
of their souls. Soulscapes offers daily Kabala classes based on in-depth
analysis of selected texts and an evening interactive workshop designed
to help participants apply Chasidic teachings to their personal lives.
Three glatt kosher meals are provided daily, as are two safaris that can
be taken in open 4x4 vehicles, on foot or in canoes. Accomodations in
lodges provide comfort and luxury, fitting seamlessly into their
surroundings. At one of the campsites, each room is a luxurious floating
chalet, moored in a secluded bay off Lake Kariba. Soulscape Safari runs
from July 9 - 19. For more information contact Soulscape director
Shimonah Tzukernik at 347-645-5331 or colormymind@aol.com.

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                            THE REBBE WRITES
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                             Free rendition


                        Lag B'Omer, 5735 (1985)
                       To All Participants in the
                     Annual Dinner for Oholei Torah
                           G-d bless you all!

Greeting and Blessing:

I was pleased to be informed about the preparations for the forthcoming
annual event next Rosh Chodesh Sivan, please G-d.

The first day of Sivan is an auspicious day, since, as is well known,
this is the day when the Jews arrived at Mount Sinai. Thus the Torah
relates: "On the third month (Sivan),  on this very day (the first of
the month), they came to the Desert of Sinai, and (the people of) Israel
encamped there facing the Mountain."

Our Sages of blessed memory observe that the word vayichan ("encamped")
is expressed in the singular, to indicate that all the Jews were united
"like one person, with one heart - " i.e. with one desire - to receive
the Torah.

One of the inner aspects of this point is as follows:

Considering that the Jewish people consisted of twelve tribes, and that
human beings, as individuals, generally differ from one another in their
personal interests and opinions; and, indeed, the previous journeys and
campings since leaving Egypt were in a manner of vayisu vayachnu ("and
they travelled and the encamped"), in the plural, and were not free from
friction - what was it that so completely united them all of a sudden,
"like one person with one heart"?

The answer is to be found in the words "facing the Mountain." Having
come face to face with the Mountain on which G-d was to give them His
Torah, they were so inspired and overawed that all differences of
opinion and personal interests vanished; for the one Torah, given by the
One G-d, has the Divine power to overcome all peripheral aspects which
separate one from another.

In other words, when Jews unite for one purpose, namely, to order their
every-day life, in all details, in harmony with the Divine Torah, this
not only supersedes all external things which divide individuals one
from the other, but, on the contrary, it makes it possible to utilize
such differences to complete one another into one perfect whole, one
body.

It is to be hoped that the above idea will be reflected in the ranks of
the friends of Oholei Torah, who have gathered for one purpose - to
help, in a tangible way, this vital Torah-true educational institution,
to enable it not only to continue its sacred work, but also to
strengthen and widen its potential ities, to meet the urgent challenges
of the present day.

Happy is the lot of all who take part in this, for this also widens the
channels and vessels to receive G-d's blessings in all needs, for
themselves and their families, materially as well as spiritually.

With esteem and blessing for Hatzlocho (success) and for good tidings,

                                *  *  *


                       3rd of Sivan, 5724 [1964]


Greeting and Blessing:

I received your letter of the 7th of Iyar and, as requested, I will
remember in prayer those mentioned in your letter.

This time, before the festival of Mattan Torah, is particularly
auspicious to receive G-d's blessings, inasmuch as the Torah is the
source of Divine blessings.

As there is always room for improvement in all matters of goodness and
holiness, every additional effort to live the daily life in accordance
with the Torah and Mitzvoth, in addition to it being a must for its own
sake, will also bring additional Divine blessings in all one's needs,
materially and spiritually.

Receipt is enclosed for your donation and may the Tzedoko stand you and
the others in good stead.

Wishing you and yours a happy and inspiring festival of Mattan Torah,

With blessing,

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                            RAMBAM THIS WEEK
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23 Iyar, 5764 - May 14, 2004

Positive Mitzva 113: The Red Cow

This mitzva is based on the verse (Num. 19:1-9) "Have them bring you a
red cow...It shall be kept for the congregation of the Children of
Israel"

A completely red cow is very rare. The Torah commands us to use it for a
unique Mitzva - the purification of a Jew from the impurity of contact
with a dead body. This cow must have no blemishes and have never been
used for other purposes. It is burnt and its ashes are mixed with
special water, which is then sprinkled on the person, thereby purifying
him. The person who burns the cow helps purify someone else, but, at the
same time, he himself becomes impure. Since creation, only nine red cows
have been used for purification. Moses prepared the first one. The tenth
will be prepared by Moshiach.

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                        A WORD FROM THE DIRECTOR
                         Rabbi Shmuel M. Butman
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The first words of one of this week's Torah portions, Bechukotai, are,
"If you will walk in my chukot - statutes..." According to Rashi, this
verse refers to the study of Torah. Rabbi Shneur Zalman of Liadi, the
founder of Chabad Chasidism explained that the word chukot is from the
same root as the word for "engraving" - chakika. Combining these two
meanings for the word chukot, one arrives at an interesting discussion
on Torah study. One's study of Torah should be as letters that are
engraved in stone.

Letters of ink become inseparably connected and united with the paper on
which they are written. This symbolizes the level of Torah study in
which the student becomes joined and united with the Torah; his actions
reflect what he has learned.

However, the letters of ink are still an entity distinct from the paper.
Letters engraved in stone, however, have no separate existence
whatsoever. The letter is the stone and the stone is the letter.

The carved letter simply does not exist as a distinct entity independent
of the stone. In the same way, one's study of Torah should ultimately
reach the level of the engraved letter.

The summer months are approaching. Summer is a time when many people
have a tendancy to relax and let matters slide. It is, therefore,
important for us to make Torah study a priority. And what kind of Torah
study? Classes, lectures or individual, private study time which will
inspire us and enable us to truly become one with the Torah, like
letters engraved on stone.

Our summer, then, will be a healthy one, both in body and in spirit.
And, may I venture to say, also a more enjoyable one.

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                          THOUGHTS THAT COUNT
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If you walk in My statutes... (Lev. 23:6)

The Baal Shem Tov explains: If a person gets to a point where his
spiritual service become like a "statute," an unbending decree, and he
is not able to move - then he must walk;  he cannot stay in that place.
He must invigorate, renew, add to his spiritual service until he is able
to go forth to a higher level.

                                                   (Keter Shem Tov)

                                *  *  *


When you come to the land... the land will keep a Sabbath to G-d (Lev.
25:2)

"When you come to the Land" - when a person organizes his life and
begins to be involved in earthly matters and mundane work, "the Land
will keep a Sabbath to G-d" - it is imperative for the person to know
that the whole intention and purpose of his involvement in earthly
matters is for the purpose of the "Sabbath" - holiness.

                                                   (Likutei Sichot)

                                *  *  *


For six years you shall prune your vineyard (Lev. 25:3)

The Jewish people are called a "vineyard" by the Prophet Isaiah: "For
G-d's  vineyard is the army of the House of Israel" (Isaiah 5).  Each
and every Jew must work at clearing up and pruning his own vineyard -
his unfavorable traits such as jealousy, hatred, lustfulness, etc.

                                                    (Likutei Torah)

                                *  *  *


If you walk in My statutes, and keep My commandments... and you shall
eat your bread with satiety and dwell in safety in your land. And I will
give you peace (Lev. 26:3-6)

After enumerating all of the tangible blessings for keeping the
commandments, the Torah states, "And I will give peace in the Land." For
peace is balanced against everything.

                                                            (Rashi)

                                *  *  *


For the Children of Israel are My servants (Lev 25:55)

The Jews are called both "servants" and "children" of G-d. Each term
reflects the nature of the Jew's relationship with G-d. As far as the
body is concerned, a Jew is G-d's servant. One must accept the yoke of
Heaven as a servant must accept the will of his master and be
subservient to him. But our souls serve G-d only through love, as a son
serves his beloved father.

                                      (Sefer Hamaamarim Kuntreisim)

                                *  *  *


When you come into the land which I am giving to you, then the land will
keep a Sabbath to G-d (Lev. 25:2)

The Sabbath is not only the prized "possession" of the Jews. The Jewish
land also has a Sabbath. The same way that a Jewish servant serves his
master for six years and goes free in the seventh, so does the land
produce for the Jew for six years, reverting to its true Master in the
seventh. The value of the Holy Land is not limited to how much she can
produce agriculturally; the Land of Israel has an independent value and
worth. During the Sabbatical year we honor that essential value.

                                            (Rabbi Yitzchak Breuer)

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                            IT ONCE HAPPENED
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Reb Eliezer Lippman and his wife, Mirush, were unusually hospitable
people. Weary travelers, hungry beggars, and itinerant rabbis were never
turned away from their home. They were known far and wide for their
kindness toward the masses of poor people who sought them out. And, in
those days especially, the number of poor people who needed to rely on
the kindness of their brethren was seemingly limitless.

Reb Eliezer and Mirush's boundless hospitality did not go unnoticed in
the Heavens. Certainly their lavish performance of the mitzva of
hospitality deserved a great reward. A discussion ensued as to how best
to reward the couple. But then the Adversary stepped up and commented:
"What they are doing is not really so difficult. They do not go without
in order to feed their guests. And what of their guests? So, some of
them are poor and dressed in rags. A bit disheveled or even smelly. What
of it? Would they treat a repulsive beggar with as much kindness and
care as anyone else?" questioned the Adversary with a smile.

It was decided that Reb Eliezer and Mirush would be tested. If they
passed this test, their reward would be even more sublime.

Days later, a leper knocked on the door of Reb Eliezer and Mirush. Not
registering even the slightest amount of shock, Mirush smiled at the
leper and invited him in. "But everyone else just gives me food or money
at the door and waits for me to leave," the leper informed Mirush. "It
is not necessary for me to come inside. I know what I look like." And
the leper proceeded to point to his many open, oozing sores, his clothes
hanging onto his scabs like a second skin, his matted hair and beard.

"I have not bathed for months. No one can stand to help me and I cannot
do it alone," he said quietly, ashamed of the horrific odor he carried
with him everywhere.

"Please do come inside," Mirush offered as she opened the door wide for
him. The leper warily entered. Mirush led him to the kitchen where she
prepared warm, nourishing food. Then she informed the leper that she
insisted he stay in their home until he was healed.

From then on, every morning and evening, Mirush applied special creams
to the leper's sores. Days passed and the leper's open sores began to
heal. As his skin improved, carefully and skillfully, Mirush peeled off
the ragged clothing which had been sticking to his body. As soon as
possible, Mirush bathed the leper and presented him with a new set of
clothing.

Over the next few weeks, the leper continued to improve. When he was
fully recovered, Mirush and Reb Eliezer encouraged him to stay a little
longer until he had totally regained his strength. When he was finally
ready to leave they gave him some money, and Reb Eliezer accompanied him
part of the way.

When they were about to part, the guest said to Reb Eliezer, "In the
merit of the kindness and hospitality you show toward every person,
including a leprous beggar like myself, you and your wife will raise
children who will be righteous tzadikim." And with that, he walked away.

Until that time, Reb Eliezer and Mirush's three sons were not known to
be exceptional scholars. In fact, they had not even been able to keep up
with the studies of their peers. But from that time forth, their
children began to excel in Torah learning, performance of mitzvot and in
the refinement of their personality. Two of their sons, Reb Zusia of
Honipoli and Reb Elimelech of Lyzhansk were amongst the greatest
disciples of the Baal Shem Tov and great Rebbes in their own right.

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                            MOSHIACH MATTERS
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Illness is identified with exile, and healing, with redemption. In that
vein, the prophet speaks of "the lame man skip[ping] like a gazelle,"
and of "healing" those who strayed on wayward paths. In a personal
sense, healing will come as a result of the fusion of modern medical
techniques with inner spiritual awareness. The Redemption - the ultimate
healing - will come when, on the backdrop of the advances science and
technology have been able to provide us, we project an image of
spiritual consciousness and personal development.

                              (From Highlights by Rabbi Eli Touger)

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           END OF TEXT - L'CHAIM 819 - Behar-Bechukosai 5764
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